The more I research the history of terms and deities that are contained in the Simon Necronomicon, the more I begin to see how much critics of the tome are ignorant in the fields of Ancient Mesopotamian thought. We saw evidence of this in a recent post concerning Michelle Belanger’s opinion of the word Akhkharu. What amazes me about her statement is that she could have simply performed a search for the term on Google books search engine. She would have come up with many references to the word. Instead she goes on to state the following:
“Having skimmed through the Simon text, I knew that it drew heavily upon Sumerian or Babylonian sources, so I tried finding the real meaning of the word “Akharu” (call me crazy, but I didn’t quite trust the scholarship or legitimacy of the Simon Necronomicon). I quickly learned that there were precious few Sumerian, Akkadian, or Babylonian dictionaries to be had much of anywhere, and the few texts I did track down that had something of a glossary (Poems of Heaven and Hell, for example), did not have “Akharu” in them….Through the coincidental interaction of some research, I did find an ancient Egyptian word “Akhekhu” that I felt was too similar to “Akharu” to just ignore. A few Egyptian scholars I’ve read conjecture that Egypt inherited its language from Sumerian (a point I’m don’t precisely agree with – but I will admit that there was cultural and linguistic exchange between the two cultures). This added some weight to the notion that “Akharu” and “Akhekhu” might have the same root, or at least share some basic meaning in common. In the Budge translations (hardly the most reliable, but certainly the most widely accessible source on ancient Egyptian language), this is given as meaning “darkness” or an eponymously demonic being which stalks the darkness. It was also listed as a word for night.”
Its errors like this that has shrouded the true possibilities of the value that the Simon Necronomicon could offer a LHP Practitioner. It is as if the Simon Necronomicon might be more harmful to those who are seeking to make money on potential LHP Practitioners by offering them a westernized watered-down synthesis of the Ancient Mysteries. The link below is an example of what one could find is doing a simple Google-books search under the term “Assyrian akhkharu:”
Common sense would dictate to anyone, who was sincerely searching the authenticity of the Simon Necronomicon as a grimoire, to first acquire and read many of the resources listed in the tome’s bibliography, but it seems like many occult leaders are too lazy to do this, as we have just seen in the example cited above. On the other side of the coin, there exists some who claim involvement in the Necronomicon Tradition, who are guilty of the same thing. Instead of researching many of the deities and terms in the Simon Necronomicon and taking the time to acquire the books listed in the tome’s Introduction, these individuals become stuck on simple definition concerning Ancient Mesopotamia that are found across the internet. They lack the heart to dig deeper into the information and are left wondering why they are having a tough time in the process of communication with the energies listed in the tome.
One example of this can be found in the meaning of the term; “zi kia kanpa, zi anna kanpa.” For a long time some practitioners thought of these terms as being relative to what the Simon Necronomicon Spellbook defines as; “Spirit of the sky, remember. Spirit of the earth, remember.” It was based on this definition that many assumed these terms to be just simple ways of calling “heaven” and “earth,” but had these individuals done a little research they would have seen something entirely different. Definition of these terms can be found in a book that is listed Simon Necronomicon’s bibliography, entitled Chaldean Magic written by Francois Lenormant. The book was written in the late 1800’s and is an examination of some of the Assyrian magical texts that were found in Nineveh, dating back to the 7th century BC. These text come from what is commonly known as The Royal Library of Ashurbanipal. Much of what appears in the Simon Necronomicon are excerpts from these manuscripts dating back to the 7th century BC. This is like finding the Lord’s Prayer in a Christian document from the 1st century and putting it in a modern grimoire, it would still give the reader access to an ancient prayer, so it is also with the Simon Necronomicon.
Getting back to the topic at hand, we find the following observation based on these ancient magical texts, found on page 155 of the book Chaldean Magic:
“The name of Hea means “dwelling;” this name then was manifestly connected with the time when the god was first imagined to be the same as the zone over which he presided, the zone which served as a home for men and animated beings; but he was afterwards regarded as much more separate from the material object than Anna. He was the lord of the earth’s surface (mul-ki), and this title is applied to him quite frequently as Hea. In the sacramental formulae of the incantations he was invoked as Spirit of the earth, or more exactly still, of the terraqueous surface (zi-ki-a).”
From the above passage, we can see that Enki (Hea) was entreated in ancient magical incantations as the Spirit of the earth, or zi-ki-a. Therefore, we find the term “Zi-kia-Kanpa,” means Spirit of the Earth, Remember, as mentioned in the Simon Necronomicon Spellbook, but more exactly this is the way the ancient Assyrians invoked Enki. This illustrates the necessity to understand the mindset of the people living in ancient Mesopotamia. For the most part, and I speak from experience when I say this, self-initiation via Gate-Walking is going to attune you to the mindset of these ancient people on an emotional level, but if one has not acquired information about these ancient peoples magical practices, they could make grave errors and assumptions.
Now that we understand that zi-ki-a kanpa is a way to invoked DinGir Enki, it would now be useful to explore the origins of the term zi-anna-kanpa. Chaldean Magic page 154:
“Anu certainly preserves some features belonging to the Accadian Ana,….In those parts of the collection which have been handed down to us, there is no special hymn addressed to Ana, but he is invoked in the sacramental formulae of all the incantations under the name Spirit of the heavens (Zi-ana). As his name indicates he was the same as the material heavens, he was heaven itself, whilst also the soul of it; and he was more completely one with the object to which he was attached than any other of the supernatural deities.”
We can clearly see that these terms are used to invoke both DinGir Enki and DinGir Anu, and should not be taken lightly. This also gives newcomers of the Necronomicon Tradition further validity that this is an ancient system of divination.