Εξηγώντας την Σφραγίδα του Νεκρονομικόν

Explanation of the Seal of the Necronomicon

Ένα σύντομα άρθρο του Lord Eldorath που βρήκα εδώ για την σημασία της σφραγίδας του Νεκρονομικόν, έτσι όπως αυτή εμφανίζεται στο βιβλίο του Σίμωνα. Πρόκειται για μια συμπαθητική ανάλυση που όμως στερεί τον αναγνώστη από την βασική αλήθεια, πως δηλαδή το συγκεκριμένο sigil είναι σχεδιασμένο από τον Khem Caigan και όχι από κάποια αρχαία αυθεντία! Παρόλαυτα, αξίζει να το διαβάσετε.


Before attempting to explain this Seal, I must address the constant criticism and skepticism that the infamous Necronomicon seems to endlessly attract. There are plenty of people who claim that every version of the Necronomicon available today is a mere fake; a well-constructed hoax, or simply dangerous. I personally own a copy edited by Simon, and have seen little legitimate evidence which persuasively «debunks» the book entirely.
Granted, Simon does make several references (mostly in the introduction) to the fictional writings of H.P. Lovecraft, and at times makes some bold correlations between the Mesopotamian/Sumerian beliefs, the writings of Lovecraft, Aleister Crowley, and Christian belief. However, one who has studies these areas may be able to see how such correlations could be made, and most serious students of the occult know that it is not altogether uncommon to find strange correlations between belief systems, etc.
I have done some research on Mesopotamian/Sumerian beliefs and practices, and am fairly certain that much of the material presented in the Necronomicon is derived from these beliefs and practices--especially from the Enuma Elish, the Sumerian creation epic.. I have also been a student of the Occult long enough to know that certain actions produce certain results. Often elements are borrowed (even to the least degree) from legitimate, pre-existing practices and adapted into various other rituals with success. In fact, because the Sumerians and Chaldeans essentially invented magick and religion, most of the surrounding cultures (such as the Greeks, Egyptians, and Hebrews) were deeply influenced by the Mesopotamian beliefs and adapted them into their own culture.Intent is always a key factor as «thoughts are things». In other words, if you believe something will work, chances are it’ll work. And if there are any number of people who believe in and practice the same (or similar) rituals, it creates a sort of pathway for energies to travel, thus making it much easier and more likely that a given ritual will succeed.
As for the dangers of the Necronomicon, they are very real possibilities. The rituals seem to invoke very powerful and Primal Forces, and should NOT be attempted lightly. I have personally witnessed several instances of strange occult phenomenon which I believe were direct results of Forces linked to the Necronomicon. Additionally, I have known others who have had similar experiences, some of whom knew little or nothing about the Necronomicon at the time.
For some further information on the subject spirits and summoning, I strongly recommend reading my short essay, Occult Symbolism of Summoning Spirits before making any such attempts or experiments.
If you’ve stayed with me this far, thank-you!
We shall now return to the explanation of the Seal.
The Seal of the Necronomicon is made up of the three sigils shown below:

The first sigil is the traditional pentagram and is often referred to as the sign of Man.. The pentagram has always been an important symbol, largely because the path of Venus (which was originally believed to be the physical body or symbol of the goddess for which it is named, though she was known to the Sumerians as Ishtar) traces a pentagram (more or less) in the night sky, and the five points of the pentagram bear obvious similarity to a person with feet and arms spread. Thus the pentagram is a reminder of the connection between microcosmos (man) and macrocosmos (the universe) and has often been carried or worn for this purpose.
The second sigil is called the «Sign of the Elder Ones». The Necronomicon claims that it is a symbol of the «Power of the Magick of ENKI». Enki was considered the inventor of magick by the Sumerians, and is often referred to as one of the most important Mesopotamian deities. In fact, in some versions of the Enuma Elish, Enki was said to have created humans (though other versions say it was Marduk). I personally am uncertain of this sigil’s actual origins, but it does seem to be reminiscent of the Big Dipper, which the Mesopotamians called the Great Bear. This association would make the sign of the Elder Ones a symbol of the macrocosmos and thus the Divine. This seems to make its connection to humans somewhat secondary, as human beings are the creation of the Gods; though the connection might be strengthened by wearing or otherwise carrying the sigil on one’s person.
The third sigil is said to be that of the Watcher. Many cultures have believed in a race of Watchers which are not quite human but not quite Divine. Sometimes referred to as the Grigori, the Watchers oversee events on Earth and are often associated with a Choir of Angels (often called «guardian angels»). The Watchers seem to be capable of serving the purpose of watching over and protecting humans, and are often called upon in magick rituals even today to bring protection and strength to the Circle. In almost all beliefs, these Watchers seem to have an uncertain disposition, and are capable of destroying one who makes an error in performing a ritual or who has offended the Gods in some way, just as easily as they might grant the most potent protection to those that the Watcher may see as deserving. Thus, sacrifices have often been made to gain the favor of such beings, and sometimes includes carrying a symbol of the being on one’s person to assure it’s protection and aid.
The combination of these three sigils results in the Seal which is given at the top of this essay. It is a Seal which is a supremely symbolic reminder of one’s desire to be fully connected to the True Self and to the Divine. It is further a statement of one’s desire for protection, guidance, and aid along the Path; especially wherein magick is concerned. The Seal also has a very noticeable geometric pattern to it which seems shout and demand one’s attention to its presence--the arrangement of the sigils even creates a second, smaller pentagram in the lower right hand corner of the Seal.This synchronicity could potentially be seen not only as a further indication of the connection between oneself and the Divine, but as a possible connection to the Right Hand Path of the White Magician who is said to live and strive for the good of all and the completion of the Great Work (sometimes referred to as the «True Alchemy»).
It is a symbol of protection; a symbol of magick and of occult forces. It is sometimes called the «Gate of the Necronomicon», as the Necronomicon speaks of various Gates, each of which are attributed to one of the original Seven Heavens of the Ancients. One is said to be able to travel to (and through) these Gates and thus come closer to the Divine. This idea is similar to many mystical systems; most notably those of the Qababla and Kundalini Yoga. It is transcendental mystic practices such as these which are believed to be essential to the completion of the Great Work. Thus, the Seal could be seen as a sort of «gateway» to a possible form of theurgy (transcendental practice). This seems to create a bit of contradiction, as the actual Mesopotamian beliefs and practices are said by some to have been based more on human than spiritual pursuits. However, this belief is probably because a majority of the spells and rituals focus on human survival and originated in a harsh and unpredictable world full of unpredictable deities and spirits.

I sincerely hope that this essay has helped people to understand the deep symbolisms which seem inherent in the Seal of the Necronomicon; whether by devious or Divine design makes little difference. The symbolisms and associations of the Seal are similar to those of many other beliefs, as I hope this essay has shown. Additionally, it is my hope that this article has shed some light on the infamous Necronomicon and its basis in actual beliefs and practices.

Πηγές
Alhazred, Abdul. The Necronomicon. New York: Avon, 1977
Sayce, A.H. Assyria: Its Princes, Priests, and People. New York, 1895
Gonzalez-Wippler, Migene The Complete Book of Spells, Ceremonies, and Magic. Minnesota, 1997