Όπως ίσως θα έχετε προσέξει, στο αφοριστικό τυπικό με το οποίο ο μάγος του Νεκρονομικόν ανοίγει την τελετή του, επέλεξα να προσθέσω ένα απόσπασμα από το βιβλίο του Σίμωνα. Η επιλογή φυσικά δεν είναι τυχαία, και όπως μας εξηγεί παρακάτω ο Warlock Asylum, το κείμενο του εξορκισμού είναι περισσότερο αρχαίο από ότι ίσως νομίζουμε...
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.