The Necronomicon

There was a battle between the forces of "light" and "darkness" (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the Enuma Elish and in the basterdized version found in the NECRONOMICON, and involved the Ancient Ones, led by the serpent MUMMU-TIAMAT and her male counterpart ABSU, against the ELDER GODS (called such in the N.) led by the Warrior MARDUK, son of the sea god ENKI, Lord of Magicians of this Side, or what would be called the "White Magicians" -although close of the myths of ancient times makes one pause before attempting to judge which of the two warring factions were "good" or "evil". Marduk won this battle -in much the same way that later St. George and St. Michael would defeat the Serpent again -the cosmos was created from the body of the slain Serpent, and man was created from the body of the slain commander of the Ancient Army, KINGU, thereby making man a descendent of the Blood of the Enemy, as well as the "breath" of the Elder Gods: a close parallel to the "sons of God and daughters of men" reference in the Old Testament.

From "The Magan Text" of the Necronomicon, Avon Books, 1980, 159.

THE MAGAN TEXT

THE verses here following come from the secret text of some of the priests of a cult which is all that is left of the Old Faith that existed before Babylon was built, and it was originally in their tongue, but I have put it into the Golden Speech of my country so that you may understand it. I came upon this text in my early wanderings in the region of the Seven Fabled Cities of UR, which are no more, and it tells of the War between the Gods that took place in a time beyond the memory of man. And the horrors and ugliness that the Priest will encounter in his Rites are herein described, and their reasons, and their natures, and Essences. And the Number of the Lines is Sacred, and the Word are Sacred, and are most potent charms against the Evil Ones. And surely some Magicians of the country do write them on parchment or clay, or on pottery, or in the air, that they might be efficacious thereby, and that the Gods will remember the words of the Covenant.

I copied these words down in my tongue and kept them faithfully these many years, and my own copy will go with me to the place where I will go when my Spirit is torn from the body. But heed these words well, and remember! For remembering is the most important and most potent magic, being the Remembrance of Things Past and the Remembrance of Things to Come, which is the same Memory. And do not show this text to the uninitiated, for it hath caused madness, in men and in beasts.

The Text:

I

Hearken, and Remember!
In the Name of ANU, Remember!
In the Name of ENLIL, Remember!
In the Name of ENKI, Remember!
When on High the Heavens had not been named,
The Earth had not been named,
And Naught existed but the Seas of ABSU,
The Ancient One,
And MUMMU TIAMAT, the Ancient One
Who bore them all,
Their Waters as One Water.
At this time, before the ELDER GODS had been brought forth,
Uncalled by Name,
Their destinies unknown and undetermined,
Then it was that the Gods were formed within the Ancient Ones.
LLMU and LLAAMU were brought forth and called by Name,
And for Ages they grew in age and bearing.
ANSHAR and KISHAR were brought forth,
And brought forth ANU
Who begat NUDIMMUD, Our Master ENKI,
Who has no rival among the Gods.
Remember!
The Elder Ones came together
They disturbed TIAMAT, the Ancient One, as they surged back and forth.
Yea, they troubled the belly of TIAMAT
By their Rebellion in the abode of Heaven.
ABSU could not lessen their clamour
TIAMAT was speechless at their ways.
Their doings were loathsome unto the Ancient Ones.

ABSU rose up to slay the Elder Gods by stealth.
With magick charm and spell ABSU fought,
But was slain by the sorcery of the Elder Gods.
And it was their first victory.
His body was lain in an empty Space
In a crevice of the heavens
Hid
He was lain,
But his blood cried out to the Abode of Heaven.

TIAMAT
Enraged
Filled with an Evil Motion
Said
Let us make Monsters
That they may go out and do battle
Against these Sons of Iniquity
The murderous offspring who have destroyed
A God.
HUBUR arose, She who fashioneth all things,
And possessor of Magick like unto Our Master.
She added matchless weapons to the arsenals of the Ancient Ones,
She bore Monster-Serpents
Sharp of tooth, long of fang,
She filled their bodies with venom for blood
Roaring dragons she has clothed with Terror
Has crowned them with Halos, making them as Gods,
So that he who beholds them shall perish
And, that, with their bodies reared up
None might turn them back.
She summoned the Viper, the Dragon, and the Winged Bull,
The Great Lion, the Mad-God, and the Scorpion-Man.
Mighty rabid Demons, Feathered-Serpents, the Horse-Man,
Bearing weapons that spare no
Fearless in Battle,
Charmed with the spells of ancient sorcery,
. . . withal Eleven of this kind she brought forth
With KINGU as Leader of the Minions.

Remember!

ENKI
Our Master
Fearing defeat, summoned his Son
MARDUK
Summoned his Son
The Son of Magick
Told him the Secret Name
The Secret Number
The Secret Shape
Whereby he might do battle
With the Ancient Horde
And be victorious.

MARDUK KURIOS!
Brightest Star among the Stars
Strongest God among the Gods
Son of Magick and the Sword
Child of Wisdom and the Word
Knower of the Secret Name

Knower of the Secret Number
Knower of the Secret Shape
He armed himself with the Disc of Power
In chariots of Fire he went forth
With a shouting Voice he called the Spell
With a Blazing Flame he filled his Body
Dragons, Vipers, all fell down
Lions, Horse-Men, all were slain.
The Mighty creatures of HUBUR were slain
The Spells, the Charms, the Sorcery were broken.
Naught but TIAMAT remained.
The Great Serpent, the Enormous Worm
The Snake with iron teeth
The Snake with sharpened claw
The Snake with Eyes of Death,
She lunged at MARDUK
With a roar
With a curse
She lunged.
MARDUK struck with the Disc of Power
Blinded TIAMAT's Eyes of Death
The Monster heaved and raised its back
Struck forth in all directions
Spitting ancient words of Power
Screamed the ancient incantations
MARDUK struck again and blew
An Evil Wind into her body
Which filled the raging, wicked Serpent
MARDUK shot between her jaws
The Charmed arrow of ENKI's Magick
MARDUK struck again and severed
The head of TIAMAT from its body.

And all was silent.

Remember!

MARDUK
Victor
Took the Tablets of Destiny
Unbidden
Hung them around his neck.
Acclaimed of the Elder Gods was he.
First among the Elder Ones was he.
He split the sundered TIAMAT in twain
And fashioned the heavens and the earth,
With a Gate to keep the Ancient Ones Without.
With a Gate whose Key is hid forever
Save to the Sons of MARDUK
Save to the Followers of Our Master
ENKI
First in Magick among the Gods.

From the Blood of KINGU he fashioned Man.
He constructed Watchtowers for the Elder Gods
Fixing their astral bodies as constellations
That they may watch the Gate of ABSU
The Gate of TIAMAT they watch
The Gate of KINGU they oversee
The Gate whose Guardian is IAK SAKKAK they bind.
All the Elder Powers resist
The Force of Ancient Artistry
The Magick Spell of the Oldest Ones
The Incantation of the Primal Power
The Mountain KUR, the Serpent God
The Mountain MASHU, that of Magick
The Dead KUTULU, Dead but Dreaming
TIAMAT, Dead but Dreaming
ABSU, KINGU, Dead but Dreaming
And shall their generation come again?

WE ARE THE LOST ONES
From a Time before Time
From a Land beyond the Stars
From the Age when ANU walked the earth
In company of Bright Angels.
We have survived the first War
Between the Powers of the Gods
And have seen the wrath of the Ancient Ones
Dark Angels
Vent upon the Earth
WE ARE FROM A RACE BEYOND THE WANDERERS OF NIGHT.
We have survived the Age when ABSU ruled the Earth
And the Power destroyed out generations.
We have survived on tops of mountains
And beneath the feet of mountains
And have spoken with the Scorpions
In allegiance and were betrayed.
And TIAMAT has promised us nevermore to attack
With water and with wind.
But the Gods are forgetful.
Beneath the Seas of NAR MATTARU
Beneath the Seas of the Earth, NAR MATTARU
Beneath the World lays sleeping
The God of Anger, Dead but Dreaming
The God of CUTHALU, Dead but Dreaming!
The Lord of KUR, calm but thunderous!
The One-Eyes Sword, cold but burning!

He who awakens Him calls the ancient
Vengeance of the Elder Ones
The Seven Glorious Gods
of the Seven Glorious Cities
Upon himself and upon the World
And old vengeance . . .

Know that our years are the years of War
And our days are measured as battles
And every hour is a Life
Lost to the Outside
Those from Without
Have builded up charnel houses
To nourish the fiends of TIAMAT
And the Blood of the weakest here
Is libation unto TIAMAT
Queen of the Ghouls
Wreaker of Pain
And to invoke her
The Red Water of Life
Need be split on a stone
The stone struck with a sword
That hath slain eleven men
Sacrifices to HUBUR
So that the Strike ringeth out
And call TIAMAT from Her slumber
From her sleep in the Caverns
Of the Earth.

And none may dare entreat further
For to invoke Death is to utter
The final prayer.

II

Of the Generations of the Ancient Ones

UTUKK XUL
The account of the generations
Of the Ancient Ones here rendered
Of the generations of the Ancient Ones
Here remembered.
Cold and Rain that erode all things
They are the Evil Spirits
In the creation of ANU spawned
Plague Gods
PAZUZU
And the Beloved Sons of ENG
The Offspring of NINNKIGAL
Rending in pieces on high Bringing destruction below
They are Children of the Underworld
Loudly roaring on high
Gibbering loathsomely below
They are the bitter venom of the Gods.
The great storms directed from heaven
Those are they
The Owl, Messenger of UGGI
Lord of Death
Those they are
THEY ARE THE CHILDREN
BORN OF EARTH
THAT IN THE CREATION
OF ANU WERE SPAWNED.

The highest walls
The thickest walls
The strongest walls
Like a flood they pass
From house to house
They ravage
No door can shut them out
No bolt can turn them back
Through the door like snakes they slide
Through the bolts like winds they blow
Pulling the wife from the embrace of the husband
Snatching the child from the loins of man

Banishing the man from his home, his land
THEY ARE THE BURNING PAIN
THAT PRESSETH ITSELF ON THE BACK OF MAN.

THEY ARE GHOULS
The spirit of the harlot that hath died in the streets
The spirit of the woman that hath died in childbirth
The spirit of the woman that hath dies, weeping with a babe at the breast
The spirit of an evil man
One that haunteth the streets
Or one that haunteth the bed.
They are Seven!
Seven are they!
Those Seven were born in the Mountains of MASHU
Called Magick
They dwell within the Caverns of the Earth
Amid the desolate places of the Earth they live
Amid the places between
The Places
Unknown in heaven and in earth
They are arrayed in terror
Among the Elder Gods there is no knowledge of them
They have no name
Not in heaven
Nor on earth
They ride over the Mountain of Sunset
And on the Mountain of Dawn they cry
Through the Caverns of the Earth they creep
Amid the desolate places of the Earth they lie
Nowhere are they known
Not in heaven
Nor in the Earth
Are they discovered
For their place is outside our place
And between the angles of the Earth
They lie in wait
Crouching for the Sacrifice
THEY ARE THEY CHILDREN OF THE UNDERWORLD.

Falling like rain from the sky
Issuing like mist from the earth
Doors do not stop them
Bolts do not stop them
They glide in at the doors like serpents
They enter by the windows like the wind
IDPA they are, entering by the head
NAMTAR they are, entering by the heart
UTUK they are, entering by the brow
ALAL they are, entering by the chest
GIGIM they are, seizing the bowels
TELAL they are, grasping the hand
URUKU they are, giant Larvae, feeding on the Blood
They are Seven!
Seven are They!
They seize all the towers
From UR to NIPPUR
Yet UR knows them not
Yet NIPPUR does not know them
They have brought down the mighty
Of all the mighty Cities of man
Yet man knows them not
Yes the Cities do not know them
They have struck down the forests of the East
And have flooded the Lands of the West
Yet the East knows them not
Yet the West does not know them
They are a hand grasping at the neck
Yet the neck does not know them
And man knows them not.
Their words are Unwrit
Their numbers are Unknown
Their shapes are all Shapes
Their habitations
The desolate places where their Rites are performed
Their habitations
The haunts of man where a sacrifice has been offered
Their habitations
The lands here
And cities here
And the lands between the lands
The cities between the cities
In spaces no man has ever walked
In KURNUDE
The country from whence no traveller returns
At EKURBAD
In the altar of the Temple of the Dead
And at GI UMUNA
At their Mother's breast
At the Foundations of CHAOS
In the ARALIYA of MUMMU-TIAMAT
And at the Gates
Of IAK SAKKAK!

SPIRIT OF THE AIR, REMEMBER!
SPIRIT OF THE EARTH, REMEMBER!

III

Of the Forgotten Generations of Man

And was not Man created from the blood of KINGU
Commander of the hordes of the Ancient Ones?
Does not man possess in his spirit
The sees of rebellion against the Elder Gods?
And the blood of Man is the Blood of Vengeance
And the blood of Man is the Spirit of Vengeance
And the Power of Man is the Power of the Ancient Ones
And this is the Covenant
For, lo! The Elder Gods possess the Sign
By which the Powers of the Ancient Ones are turned back
But Man possesses the Sign
And the Number
And the Shape
To summon the Blood of his Parents.
And this is the Covenant.
Created by the Elder Gods
From the Blood of the Ancient Ones
Man is the Key by which
The Gate if IAK SAKKAK may be flung wide
By which the Ancient Ones
Seek their Vengeance
Upon the face of the Earth
Against the Offspring of MARDUK.
For what is new
Came from that which is old
And what is old
Shall replace that which is new
And once again the Ancient Ones
Shall rule upon the face of the Earth!
And this is too the Covenant!

IV

Of the Sleep of ISHTAR

Yet ISHTAR
Queen of Heaven
Bright Light of Nights
Mistress of the Gods
Set her mind in that direction
From Above she set her mind,
To Below she set her mind
From the Heavens she set forth
To the Abyss
Out of the Gates of the Living
To enter the Gates of Death
Out of the Lands we know
Into the Lands we know not
To the Land of No Return
To the Land of Queen ERESHKIGAL
ISHTAR, Queen of Heavens, she set her mind
ISHTAR, Daughter of SIN, she set forth
To the Black Earth, the Land of CUTHA
She set forth
To the House of No Return she set her foot
Upon the Road whence None Return
She set her foot
To the Cave, forever unlit
Where bowls of clay are heaped upon the alter
Where bowls of dust are the food
Of residents clothed only in wings
To ABSU ISHTAR set forth.
Where sleeps the dread CUTHALU
ISHTAR set forth.

The Watcher
Stood fast.
The Watcher
NINNGHIZHIDDA
Stood fast.
And ISHTAR spoke unto him

NINNGHIZHIDDA! Serpent of the Deep!
NINNGHIZHIDDA! Horned Serpent of the Deep!
NINNGHIZHIDDA! Plumed Serpent of the Deep!

Open!
Open the Door that I may enter!
NINNGHIZHIDDA, Spirit of the Deep, Watcher of the Gate, Remember!
In the Name of our Father before the Flight, ENKI, Lord and Master of Magicians
Open the Door that I may enter!
Open
Lest I attack the Door
Lest I break apart its bars
Lest I attack the Barrier
Lest I take its walls by force
Open the Door
Open Wide the Gate
Lest I cause the Dead to rise!
I will raise up the Dead!
I will cause the Dead to rise and devour the living!
Open the Door
Lest I cause the Dead to outnumber the Living!
NINNGHIZHIDDA, Spirit of the Deep, Watcher of the Gate, Open!

NINNGHIZHIDDA
The Great Serpent
Coiled back on itself
And answered
ISHTAR
Lady
Queen among the Gods
I go before my Mistress
ERESHKIGAL
Before the Queen of Death
I will announce Thee.

And NINNGHIZHIDDA
Horned Serpent
Approached the Lady ERESHKIGAL
And said:
Behold, ISHTAR, Thy Sister
Queen among the Gods
Stands before the Gate!
Daughter of SIN, Mistress of ENKI
She waits.

And ERESHKIGAL was pale with fear.
The Dark Waters stirred.

Go, Watcher of the Gate.
Go, NINNGHIZHIDDA, Watcher of the Gate,
Open the Door to ISHTAR
And treat Her as it is written
In the Ancient Covenant.

And NINNGHIZHIDDA loosed the bolt from the hatch
And Darkness fell upon ISHTAR
The Dark Waters rose and carried the Goddess of Light
To the Realms of the Night.
And the Serpent spoke:
Enter
Queen of Heaven of the Great Above
That KUR may rejoice
That CUTHA may give praise
That KUTU may smile.
Enter
That KUTULU may be pleased at Thy presence

And ISHTAR entered.

And there are Seven gates and Seven Decrees.

At the First Gate

NINGHIZHIDDA removed the Crown
The Great Crown of Her head he took away
And ISHTAR asked
Why, Serpent, has thou removed my First Jewel?
And the Serpent answered
Thus is, the Covenant of Old, set down before Time,
The Rules of the Lady of KUTU.
Enter the First Gate.

And the Second Gate

NINNGHIZHIDDA removed the Wand
The Wand of Lapis Lazuli he took away
And ISHTAR asked
Why, NETI, has thou removed my Second Jewel?
And NETI answered
Thus it is, the Covenant of Old, set down before Time
The Decrees of the Lady of KUTU.
Enter the Second Gate.

At the Third Gate

NINNGHIZHIDDA removed the Jewels
The Jewels around her neck he took away
And ISHTAR asked
Why, Gatekeeper, has thou removed my Third Jewel?
And the Gatekeeper answered
Thus it is, the Covenant of Old, set down before Time,
The Decrees of the Lady of KUTU
Enter the Third Gate.

At the Fourth Gate

NINGHIZHIDDA removed the Jewels
The Jewels on her breast he took away
And ISHTAR asked
Why, Guardian of the Outer, has thou removed my Fourth Jewel?
And the Guardian answered
Thus it is, the Covenant of Old, set down before Time,
The Rules of the Lady of KUTU.
Enter the Fourth Gate.

At the Fifth Gate

NINNGHIZHIDDA removed the Jewels
The Belt of Jewels around her hips he took away
And ISHTAR asked
Why, Watcher of the Forbidden Entrance, hast thou removed my Fifth Jewel?
And the Watcher answered
Thus it is, the Covenant of Old, set down before Time,
The Rules of the Lady of KUTUK.
Enter the Fifth Gate.
At the Sixth Gate
NINNGHIZHIDDA removed the Jewels
The Jewels around her wrists
And the Jewels around her ankles he took away.
And ISHTAR asked
Why, NINNKIGAL, hast thou removed my Sixth Jewel?
And NINKIGAL answered
Thus it is, the ancient Covenant, set down before Time,
The Decrees of Lady of KUTU.
Enter the Sixth Gate.

At the Seventh Gate

NINNGHIZHIDDA removed the Jewels
The Jewelled Robes of ISHTAR he took away.
ISHTAR, without protection, without safety,
ISHTAR, without talisman or amulet, asked
Why, Messenger of the Ancient Ones, hast thou removed my Seventh Jewel?
And the Messenger of the Ancient Ones replied
Thus it is, the Covenant of Old, set down before Time,
The Rules of the Lady of KUTU.
Enter the Seventh Gate and behold the Nether World.

ISHTAR had descended to the Land of KUR
To the Depths of CUTHA she went down.
Having lost her Seven Talisman of the Upper Worlds
Having lost her Seven Powers of the Land of the Living
Without Food of Life or Water of Life
She appeared before ERESHKIGAL, Mistress of Death.
ERESHKIGAL screamed at Her presence.

ISHTAR raised up Her arm.
ERESHKIGAL summoned NAMMTAR
The Magician NAMMTAR
Saying these words she spoke to him
Go! Imprison her!
Bind her in Darkness!
Chain her in the Sea below the Seas!
Release against her the Seven ANNUNNAKI!
Release against her the Sixty Demons!
Against her eyes, the demons of the eyes!
Against her sides, the demons of the sides!
Against her heart, the demons of the heart!
Against her feet, the demons of the feet!
Against her head, the demons of the head!
Against her entire body, the demons the KUR!

And the demons tore at her, from every side.

And the ANNUNAKI, Dread Judges
Seven Lords of the Underworld
Drew Around Her
Faceless Gods of ABSU

They stared
Fixed her with the Eye of Death
With the Glance of Death
They killed her
And hung her like a corpse from a stake
The sixty demons tearing her limbs from her sides
Her eyes from her head
Her ears from her skull.

ERESHKIGAL rejoiced.
Blind AZAG-THOTH rejoiced
IAK SAKKAK rejoiced
ISHNIGGARRAB rejoiced
KUTULU rejoiced
The MASKIM gave praise to the Queen of Death
The GIGIM gave praise to ERESHKIGAL, Queen of Death.

And the Elder Ones were rent with fear.

Our Father ENKI
Lord of Magick
Receiving word by NINSHUBUR
ISHTAR's servant NINSHUBUR
He hears of ISHTAR's Sleep
In the House of Death
He hears how GANZIR has been
Opened
How the Face of Abyss
Opened wide its mouth
And swallowed the Queen of Heaven
Queen of the Rising of the Sun.
And ENKI summoned forth clay
And ENKI summoned forth wind
And from the clay and from the wind
ANKI fashioned two Elementals
He fashioned the KURGARRU, spirit of the Earth,
He fashioned the KALATURRU, spirit of the Seas,
To the KURGARRU he gave the Food of Life
To the KALATURRU he gave the Water of Life
And to these images he spoke aloud
Arise, KALATURRU, Spirit of the Seas
Arise, and set thy feet to that Gate GANZIR
To the Gate of the Underworld
The Land of No Return
Set thine eyes
The Seven Gates shall open for thee
No spell shall keep thee out
For my Number is upon you.
Take the bag of the Food of Life
Take the bag of the Water of Life
And ERESHKIGAL shall not raise her arm against you
ERESHKIGAL SHALL HAVE NO POWER OVER YOU.

Find the corpse of INANNA
Find the corpse of ISHTAR our Queen
And sprinkle the Food of Life, Sixty Times
And sprinkle the Water of Life, Sixty Times
Sixty Times the Food of Life and the Water of Life
Sprinkle upon her body
And truly
ISHTAR will rise.

With giant wings
And scales like serpents
The two elementals flew to that Gate
Invisible
NINNGHIZHIDDA saw them not
Invisible
They passes the Seven Watchers
With haste they entered the Palace of Death
And they beheld several terrible sights.

The demons of all the Abyss lay there
Dead but Dreaming, they clung to the walls
Of the House of Death
Faceless and terrible
The ANNUNAKI stared out
Blind and Mad AZAG-THOTH reared up
The Eye on the Throne opened
The Dark Waters stirred
The Gates of Lapis Lazuli glistened
In the darkness
Unseen Monsters
Spawned at the Dawn of Ages
Spawned in the Battle of MARDUK and TIAMAT
Spawned in HUBUR
With the Sign of HUBUR
Lead by KINGU . . .

With haste they fled
Through the Palace of Death
Stopping only at the corpse of ISHTAR

The Beautiful Queen
Mistress of the Gods
Lady of all the Harlots of UR
Bright Shining One of the Heavens
Beloved of ENKI
Lay hung and bleeding
From a thousand fatal wounds.

ERESHKIGAL
Sensing their presence
Cried out.

KUGAARU
Armed with Fire
Looked upon the Queen of Corpses
with the Ray of Fire

KALATURRU
Armed with Flame
Looked upon the Queen of the Graves
With the Rays of Flame.

And ERESHKIGAL
Mighty in CUTHA
Turned her face

Upon the corpse of INANNA
Sixty times they sprinkled
The Water of Life of ENKI
Upon the corpse of ISHTAR
Sixty times they sprinkled
The Food of Life of ENKI

Upon the corpse
Hung from a stake
They directed the Spirit of Life
INANNA AROSE.

The Dark Waters trembled and roiled.

AZAG-THOTH screamed upon his throne
CUTHALU lurched forth from his sleep
ISHNIGARRAB fled the Palace of Death
IAK SAKKAK trembled in fear and hate
The ANNUNNAKI fled their thrones
The Eye upon the Throne took flight
ERESHKIGAL roared and summoned NAMMTAR
The Magician NAMMRAR she called
But not for pursuit
But for protection.

INANNA ascended from the Underworld.

With the winged elementals she fled the Gates
Of GANZIR and NETI she fled
And verily
The Dead fled ahead of her.

When through the First Gate they fled
ISHTAR took back her jewelled robes.

When through the Second Gate they fled
ISHTAR took back her jewelled bracelets.

When through the Third Gate they fled
ISHTAR took back her jewelled belt.

When through the Fourth Gate they fled
ISHTAR took back her jewelled necklace.

When through the Fifth Gate they fled
ISHTAR took back her Belt of Jewels.

When through the Sixth Gate they fled
ISHTAR took back her Wand of Lapis

When through the Seventh Gate they fled
ISHTAR took back her jewelled crown.

And the Demons rose
And the Spirits of the Dead
And went with her out of the Gates
Looking neither right nor left
Walking in front and behind
They went with ISHTAR from the Gate of GANZIR
Out of the Netherworld they accompanied her
And ERESHKIGAL
Scorned Queen of the Abyss Wherein All Are Drowned Pronounced a Curse
Solemn and Powerful
Against the Queen of the Rising of the Sun
And NAMMTAR gave it form.

When the Lover of ISHTAR
Beloved of the Queen of Heaven
Goes down before me
Goes through the Gate of GANZIR
To the House of Death
When with him the wailing people come

The weeping woman and the wailing man
When DUMUZI is slain and buried
MAY THE DEAD RISE AND SMELL THE INCENSE!

V

Stoop not down, therefore,
Unto the Darkly Shining World
Where the ABSU lies in Dark Waters
And CUTHALU sleeps and dreams

Stoop not down, therefore,
For an Abyss lies beneath the World
Reached by a descending Ladder
That hath Seven Steps
Reached by a descending Pathway
That hath Seven Gates
And therein is established
The Throne
Of an Evil and Fatal Force.
For from the Cavities of the World
Leaps forth the Evil Demon
The Evil God
The Evil Genius
The Evil Ensnarer
The Evil Phantom
The Evil Devil
The Evil Larvae
Showing no true Signs
Unto mortal Man.
AND THE DEAD WILL RISE AND SMELL THE INCENSE!

Nergal and Ereshkigal

Anu made his voice heard and spoke, he addressed his words to Kakka, "Kakka, I shall send you to Kurnugi.

You must speak thus to Ereshkigal, Saying, 'It is impossible for you to come up. In your year you cannot come up to see us And it is impossible for us to go down. In our months we cannot go down to see you. Let your messenger come And take from the table, let him accept a present for you. I shall give something to him to present to you.'".

Kakka went down the long stairway of heaven.

When he reached the gate of Ereshkigal, he said, "Gatekeeper, open the gate to me!"

"Kakka, come in, and may the gate bless you." He let the god Kakka in through the first gate, He let the god Kakka in through the second gate, He let the god Kakka in through the third gate, He let the god Kakka in through the fourth gate, He let the god Kakka in through the fifth gate, He let the god Kakka in through the sixth gate, He let the god Kakka in through the seventh gate. He entered into her spacious courtyard, He knelt down and kissed the ground in front of her. He straightened up, stood and addressed her, "Anu your father sent me To say, 'It is impossible for you to go up; In your year you cannot go up to see us, And it is impossible for us to go down; In our month we cannot go down to see you.

Let your messenger come And take from the table, let him accept a present for you. I shall give something to him to present to you,"' Ereshkigal made her voice heard and spake, she addressed her words to Kakka. "O messenger of Anu our father, you who have come to us, May peace be with Anu, Ellil, and Ea, the great gods. May peace be with Nammu and Nash, the pure Goddesses. May peace be with the husband of the Lady of Heaven. May peace be with Ninurta, champion in the land."

Kakka made his voice heard and spake, he addressed his words to Ereshkigal, "Peace is indeed with Anu, Ellil, and Ea, the great gods. Peace is indeed with Nammu and Nash the pure. Peace is indeed with the husband of the Lady of Heaven. Peace is indeed with Ninurta, champion in the land." Kakka made his voice heard and spake, he addressed his words to Ereshkigal, "[ ] may be well with you.".

Ereshkigal made her voice heard and spake, she addressed her words to her vizier Namtar, "O Namtar my vizier, I shall send you to the heaven of our father Anu. Namtar, go up the long stairway of heaven. Take from the table and accept a present for me. Whatever Anu gives to you, you must present to me."

(about 26 lines missing)

(Ea addresses Nergal) "[ ] [ ] path [ ]

The gods are kneeling together before him. The great gods, the lords of destiny. For it is he who controls the rites, controls the rites of [ ] The gods who dwell within Erkalla. Why do you not kneel before him? I keep winking at you, But you pretend no to realize, And..."

(6 lines missing)

(Nergal addresses Ea- apparently expressing a wish to visit Ereshkigal) "[ ] I will rise to my feet [ ] you said. [ ] will double it." When Ea heard this he said to himself, "[ ]" Then Ea made his voice heard and spake, he addressed his words to Nergal. "My son, you shall go on the journey you want to make,... grasp a sword in your hand. Go down to the forest of mesu trees. Cut down mesu trees, tiaru trees, and juniper! Break off kanaktu trees and simberru trees."

When Nergal heard this, he took an axe up in his hand, Drew the sword from his belt, Went down to the forest of mesu trees, Cut down mesu trees, tiaru trees, and juniper, Broke off kanaktu trees and simberru trees, [ ] he made a throne for far-sighted Ea. He painted it with [ ] as a substitute for silver, Painted it with yellow paste and red paste as a substitute for gold, Painted it with blue glaze as a substitute for lapis lazuli. The work was finished, the chair complete.

Then he (Ea) called out and laid down instructions for him, "My son, about the journey which you want to make: from the moment you arrive, Follow whatever instructions I give you. From the moment they bring a chair to you, Do not go to it, do not sit upon it. When the baker brings you bread, do not go to it, do not eat the bread. When the butcher brings you meat, do not go to it, do not eat the meat. When the brewer brings you beer, do not go to it, do not drink the beer. When they bring you a foot bath, do not go to it, do not wash your feet. When she (Ereshkigal) has been to the bath And dressed herself in a fine robe, Allowing your to glimpse her body... You must not do that which men and women do."

Nergal set his face toward Kurnugi, To the dark house, dwelling of Erkalla's god, To the house which those who enter cannot leave, On the road where travelling is one way only, To the house where those who enter are deprived of light, Where dust is their food, clay their bread. They are clothed, like birds, with feathers. They see no light, the dwell in darkness. They moan like doves.

The gatekeeper opened his mouth and addressed his words to Nergal, "I must take back a report about the god standing at the door." The gatekeeper entered an addressed his words to Ereshkigal, "May lady, a [ ] has come to see us. [ ] will identify him."

Ereshkigal made her voice heard and spake to Namtar, "[ ]" (Namtar replies) "Let me identify him, Let me ... him at the outer gate. Let me bring back to my lord a description of him." Namtar went and looked at Erra in the shadow of the door.

Namtar's face went as livid as cut tamarisk. His lips grew dark as the rim of a kuninu vessel. Namtar went and addressed his lady, "My lady, when you sent me to your father, When I entered the courtyard of Anu All the gods were kneeling, humbled before him, All the gods of the land were kneeling humbled before him. The gods rose to their feet in my presence. Now 'they' (Nergal) have gone down to Kurnugi."

Ereshkigal made her voice heard and spake, she addressed her words to Namtar, "My dear Namtar, you should not seek Ellil power, Nor should you you desire to do heroic deeds. What, come up and sit on the throne of the royal dais? You, perform the judgments of the broad Earth? Should I go up to the heaven of Anu my father? Should I eat the bread of the Anunnaki? Should I drink the water of the Anunnaki? Go and bring the god into my presence!"

Namtar went and let in 'the Gods', Erra. He let Nergal in through the first, the gate of Nedu. He let Nergal in through the second, the gate of Enkishar. He let Nergal in through the third, the gate of Endashurimma. He let Nergal in through the fourth, the gate of Enuralla. He let Nergal in through the fifth, the gate of Endukuga. He let Nergal in through the sixth, the gate of Endushuba. He let Nergal in through the seventh, the gate of Ennugigi.

He came into the broad courtyard, And he knelt down, kissed the ground in front of her. He straightened up, stood and addressed her, "Anu your father sent me to see you, Saying, 'Sit down on that throne, Judge the cases of the great gods, The great gods who live within Erkalla!'"

As soon as they brought him to a throne He did not go to it, and did not sit on it. When the baker brought him bread, he did not go to it, and did not eat the bread. When the butcher brought him mean, he did not go to it, and did not eat the meat. When the brewer brought him beer, he did not go to it, and did not drink the beer. When they brought him a footbath, he did not go to it, and did not wash his feet. When she went to the bath, And dressed herself in a fine robe, And allowed him to catch a glimpse of her body, He resisted his heart's desire to do what men and women do.

(about 13 lines missing)

Nergal [ ] She went to the bath And dressed in a fine robe, and allowed him to catch a glimpse of her body. He gave in to his heart's desire to do what men and women do. The two embraced each other And went passionately to bed.

They lay there, queen Ereshkigal and Erra, for a first day and a second day. They lay there, queen Ereshkigal and Erra, for a third day and a fourth day. They lay there, queen Ereshkigal and Erra, for a fifth day and a sixth day. When the seventh day arrived, Nergal, without [ ] Took away after him [ ] "let me go, and my sister [ ] Do not make tremble [ ] Let me go now, and I will return to Kurnugi later."

Her mouth turned dark with rage [ ] Nergal went and made his voice heard and spake. He addressed his speech to the gatekeeper, "Ereshkigal your lady sent me, Saying, 'I am sending you to the heaven of Anu our father' So let me be allowed out! The message [ ]."

Nergal came up along the long stairway of heaven. When he arrived at the gate of Anu, Ellil, and Ea, Anu, Ellil, and Ea saw him and said, "The son of Ishtar has come back to us, She (Ereshkigal) will search for him and [ ]. Ea his father must sprinkle him with spring water, and bareheaded, Blinking and cringing let him sit in the assembly of the gods." Ereshkigal [ ] To the bath [ ] Her body [ ] She called out [ ] "The chair [ ] Sprinkle the room with the water of [ ] Sprinkle the room with the water of [ ] Sprinkle the room with the water of [ ] The [ ] of the two daughters of Lamashtu and Enmesharra, Sprinkle with the waters of [ ]. The messenger of Anu our father who came to see us Shall eat our bread and drink our water." Namtar made his voice heard and spake, Addressed his words to Ereshkigal his lady, "The messenger of Anu our father who came to see us- Before daylight he disappeared!"

Ereshkigal cried aloud, grievously, Fell from the throne to the ground, Then straightened up from the ground. Her tears flowed down her cheeks. "Erre, the lover of my delight- I did not have enough delight with him before he left! Erra, the love of my delight- I did not have enough delight with him before he left."

Namtar made his voice heard and spake, addressed his words to Ereshkigal, "Send me to Anu your father, and let me arrest the god! Let me take him to you, that he may kiss you again!"

Ereshkigal made her voice heard and spake, Addressed her words to Namtar her vizier, "Go, Namtar, you must speak to Anu, Ellil, and Ea! Set your face towards the gate of Anu, Ellil, and Ea, To say, 'Ever since I was a child and a daughter, I have not known the playing of other girls, I have not known the romping of children. That god whom you sent to me and who has impregnated me- let him sleep with me again! Send that god to us, and let him spend the night with me as my lover! I am unclean, and I am not pure enough to perform the judging of the great gods, The great gods who dwell within Erkalla. If you do not send that god to me According to the rites of Erkalla and the great Earth I shall raise up the dead, and they will eat the living. I shall make the dead outnumber the living!'"

Namtar came up the long stairway of heaven. When he arrived at the gate of Anu, Ellil, and Ea, Anu, Ellil, and Ea saw him and said, "What have you come for, Namtar?" "Your daughter sent me, To say, 'Ever since I was a child and a daughter, I have not known the playing of other girls, I have not known the romping of children. That god whom you sent to me and who has impregnated me- let him sleep with me again! Send that god to us, and let him spend the night with me as my lover! I am unclean, and I am not pure enough to perform the judging of the great gods, The great gods who dwell within Erkalla. If you do not send that god to me According to the rites of Erkalla and the great Earth I shall raise up the dead, and they will eat the living. I shall make the dead outnumber the living!'"

Ea made his voice heard and spake, addressed his words to Namtar, "Enter, Namtar, the court of Anu, Search out your wrongdoer and bring him!"

When he entered the court of Anu, All the gods were kneeling humbly before him, All the gods of the land were kneeling humbled before him. He went straight up to one, but did not recognize that god, Went straight up to a second and a third, but did not recognize that god either. Namtar went, and addressed his words to his lady, "My lady, about your sending me up to the heaven of Anu your father: May lady, there was only one god who sat bear headed, blinking, and cringing at the assembly of the gods."

"Go, seize that god and bring him to me! Ea his father sprinkled him with spring water, And he is sitting in the assembly of all the gods bear headed, blinking, and cringing." Namtar came up the long stairway of heaven. When he reached the gate of Anu, Ellil, and Ea, Anu, Ellil, and Ea saw him and said, "What have you come for, Namtar?" "Your daughter sent me, To say, 'Seize that god and bring him to me.'" "Then enter, Namtar, the courtyard of Anu, and search out your wrongdoer and take him." He went straight up to one god, but did not recognize him, Went straight up to a second and third, but did not recognize him either. Then [ ] made his voice heard and spake, addressed his words to Ea, "Let Namtar, the messenger who has come to us, Drink our water, wash, and anoint himself."

(15 lines missing)

"He is not to strip off [ ] Erra, [ ] I shall [ ]" Namtar made his voice heard and spake, addressed his words to Erra, "Erra, [ ] All the rites of the great Underworld [ ] When you go from [ ] You shall carry the chair [ ] You shall carry [ ] You shall carry [ ] You shall carry [ ] You shall carry [ ] You shall carry [ ] [ ] Do not grapple with him lest he bind your chest."

Erra took to heart the speech of Namtar. He [ ] oiled his strap and slung his bow. Nergal went down the long stairway of heaven. When he arrived at the gate of Ereshkigal he said, "Gatekeeper, open [ ]!" He struck down Nedu, the doorman of the first gate, and did not let him grapple with him. He struck down the second doorman, and did not let him grapple with him. He struck down the third doorman, and did not let him grapple with him. He struck down the fourth doorman, and did not let him grapple with him. He struck down the fifth doorman, and did not let him grapple with him. He struck down the sixth doorman, and did not let him grapple with him. He struck down the seventh doorman, and did not let him grapple with him. He entered her wide courtyard, And went up to her and laughed. He seized her by her hairdo, And pulled her from the throne. He seized her by her tresses [ ].

The two embraced each other And went passionately to bed. They lay there, queen Ereshkigal and Erra, for a first day and a second day. They lay there, queen Ereshkigal and Erra, for a third day. They lay there, queen Ereshkigal and Erra, for a fourth day. They lay there, queen Ereshkigal and Erra, for a fifth day. They lay there, queen Ereshkigal and Erra, for a sixth day.

When the seventh day arrived, Anu made his voice heard and spoke, Addressed his words to Kakka, his vizier, "Kakka, I shall send you to Kurnugi, To the home of Ereshkigal who dwells within Erkalla, To say, "That god, whom I sent you, Forever [ ] Those above [ ] Those below [ ]

(about 20 - 25 lines missing at end)

The Ludlul B Nimeqi

c. 1700 BC

Tabu-utul-B was an official of Nippur, perhaps one of the antediluvian kings. The Sumerian form of his name is Laluralim and is glossed as Zugagib or "Scorpion."Zugagib is one of the early kings of Sumer, who is said to have ruled 840 years. This story has striking similarities to the Book of Job.

1. I advanced in life, I attained to the allotted span
Wherever I turned there was evil, evil---
Oppression is increased, uprightness I see not.
I cried unto god, but he showed not his face.

5. I prayed to my goddess, but she raised not her head.
The seer by his oracle did not discern the future
Nor did the enchanter with a libation illuminate my case
I consulted the necromancer, but he opened not my understanding.
The conjurer with his charms did not remove my ban.

10. How deeds are reversed in the world!
I look behind, oppression encloses me
Like one who the sacrifice to god did not bring
And at meal-time did not invoke the goddess
Did not bow down his face, his offering was not seen;

15. (Like one) in whose mouth prayers and supplications were locked
(For whom) god's day had ceased, a feast day become rare,
(One who) has thrown down his fire-pan, gone away from their images
God's fear and veneration has not taught his people
Who invoked not his god when he ate god's food;

20. (Who) abandoned his goddess, and brought not what is prescribed
(Who) oppresses the weak, forgets his god
Who takes in vain the mighty name of his god, he says, I am like him.
But I myself thought of prayers and supplications---
Prayer was my wisdom, sacrifice, my dignity;

25. The day of honoring the gods was the joy of my heart
The day of following the goddess was my acquisition of wealth
The prayer of the king, that was my delight,
And his music, for my pleasure was its sound.
I gave directions to my land to revere the names of god,

30. To honor the name of the goddess I taught my people.
Reverence for the king I greatly exalted
And respect for the palace I taught the people---
For I knew that with god these things are in favor.
What is innocent of itself, to god is evil!

35. What in one's heart is contemptible, to one's god is good!
Who can understand the thoughts of the gods in heaven?
The counsel of god is full of destruction; who can understand?
Where may human beings learn the ways of God?
He who lives at evening is dead in the morning;

40. Quickly he is troubled; all at once he is oppressed;
At one moment he sings and plays;
In the twinkling of an eye he howls like a funeral-mourner.
Like sunshine and clouds their thoughts change;
They are hungry and like a corpse;

45. They are filled and rival their god!
In prosperity they speak of climbing to Heaven
Trouble overtakes them and they speak of going down to Sheol.

[At this point the tablet is broken. The narrative is resumed on the reverse of the tablet.]

46 Into my prison my house is turned.
Into the bonds of my flesh are my hands thrown;
Into the fetters of myself my feet have stumbled.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

47. With a whip he has beaten me; there is no protection;
With a staff he has transfixed me; the stench was terrible!
All day long the pursuer pursues me,
In the night watches he lets me breathe not a moment
Through torture my joints are torn asunder;

48. My limbs are destroyed, loathing covers me;
On my couch I welter like an ox
I am covered, like a sheep, with my excrement.
My sickness baffled the conjurers
And the seer left dark my omens.

49. The diviner has not improved the condition of my sickness-
The duration of my illness the seer could not state;
The god helped me not, my hand he took not;
The goddess pitied me not, she came not to my side
The coffin yawned; they [the heirs] took my possessions;

50. While I was not yet dead, the death wail was ready.
My whole land cried out: "How is he destroyed!"
My enemy heard; his face gladdened
They brought as good news the glad tidings, his heart rejoiced.
But I knew the time of all my family

51. When among the protecting spirits their divinity is exalted.
........................................
........................................
Let thy hand grasp the javelin
Tabu-utul-Bel, who lives at Nippur,

52. Has sent me to consult thee
Has laid his............upon me.
In life........has cast, he has found. [He says]:
"[I lay down] and a dream I beheld;
This is the dream which I saw by night:

53 . [He who made woman] and created man
Marduk, has ordained (?) that he be encompassed with sickness (?)."
. . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . .

54. And...........in whatever.............
He said: "How long will he be in such great affliction and distress?
What is it that he saw in his vision of the night?"
"In the dream Ur-Bau appeared
A mighty hero wearing his crown

55. A conjurer, too, clad in strength,
Marduk indeed sent me;
Unto Shubshi-meshri-Nergal he brought abundance;
In his pure hands he brought abundance.
By my guardian-spirit (?) he stopped (?) ,"

56. By the seer he sent a message:
"A favorable omen I show to my people."
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
...he quickly finished; the.........was broken
........of my lord, his heart was satisfied;

57. .................his spirit was appeased
......my lamentation....................
................good ..........

58. ........................................
......................................
................like............ ......
He approached (?) and the spell which he had pronounced (?),

59. He sent a storm wind to the horizon;
To the breast of the earth it bore a blast
Into the depth of his ocean the disembodied spirit vanished (?);
Unnumbered spirits he sent back to the under-world.
The...........of the hag-demons he sent straight to the mountain.

60. The sea-flood he spread with ice;
The roots of the disease he tore out like a plant.
The horrible slumber that settled on my rest
Like smoke filled the sky..........
With the woe he had brought, unrepulsed and bitter, he filled the earth like a storm.

61. The unrelieved headache which had overwhelmed the heavens
He took away and sent down on me the evening dew.
My eyelids, which he had veiled with the veil of night
He blew upon with a rushing wind and made clear their sight.
My ears, which were stopped, were deaf as a deaf man's

62. He removed their deafness and restored their hearing.
My nose, whose nostril had been stopped from my mother's womb---
He eased its defonnity so that I could breathe.
My lips, which were closed he had taken their strength---
He removed their trembling and loosed their bond.

63. My mouth which was closed so that I could not be understood---
He cleansed it like a dish, he healed its disease.
My eyes, which had been attacked so that they rolled together---
He loosed their bond and their balls were set right.
The tongue, which had stiffened so that it could not be raised

64. He relieved its thickness, so its words could be understood.
The gullet which was compressed, stopped as with a plug---
He healed its contraction, it worked like a flute.
My spittle which was stopped so that it was not secreted---
He removed its fetter, he opened its lock.
........................................
.......................................

Source:

From: George A. Barton, Archaeology and The Bible, 3rd Ed., (Philadelphia: American Sunday School, 1920), pp. 392-395.

The Legend of Semmiramis

Illustrated Dictionary & Concordance of the Bible; G.G. The Jerusalem Publishing House Ltd. Jerusalem

In ancient days when legend and myth were placed at the border of reality often signifying an intangible truth, there is one story that stands alone hidden deep in the archives of historical obscurity. It is seldom present in the popular literature of the great epics of old like the Odyssey, Hercules, Helen of Troy and so forth; nor has it ever received considerable recognition as one of the great classics locked into the confines of an in-dept study for future literary expeditions. Yet beneath it's structure lies a mystery, or perhaps, more of an aberrant narrative that intertwines with so many other epics of it's time that one would become confused as to interpret who this person really is.

This article is written to shed a light on the saga of the mysterious, but fascinating queen Semiramis, the ancient effigy of the Assyrian empire. Famed for her beauty, strength, wisdom, voluptuousness, and alluring power, she is said to have built Babylon with its hanging gardens, erect many other cities, conquer Egypt and much of Asia including Ethiopia, execute war against the Medes and Chaldeans; which eventually lead to an unsuccessful attack on India where she nearly lost her life. As G.J. Whyfe-Melville states in his novel of Sarchedon: A Legend of the Great Queen, "She was beautiful no doubt, in the nameless beauty that wins, no less than in the lofty beauty that compels. Her form was matchless in symmetry, so that her every gesture, in the saddle or on the throne, was womanly, dignified, and graceful, while each dress she wore, from royal robe and jeweled tiara to steel breast-plate and golden headpiece, seemed that in which she looked her best. With a man's strength of body, she possessed more than a man's power of mind and force of will.

A shrewd observer would have detected in those bright eyes, despite their thick lashes and loving glance, the genius that can command an army and found an empire; in that delicate, exquisitely chiseled face, the lines that tell of tameless pride and unbending resolution; in the full curves of that rosy mouth, in the clean-cut jaw and prominence of the beautifully molded chin, a cold recklessness that could harden on occasion to pitiless cruelty - stern, impracticable, immovable as fate." She built such an inuring reputation that queen Margaret of Denmark, Sweden, and Norway (1353-1412 A.D.) And Catherine II the Great of Russia (1729-1796) were both labeled as the Semiramis of the North.

The only complete significant documentation that I found intact about Semiramis is recorded in the historical writings of Diodorus Siculus (Library of History), a Greek historian about the same time as Julius Caesar. Although he is listed in the category of an elute expert on ancient history, many scholars have come to the conclusion that much of his writings, especially those of the narratives of Semiramis, are plagiarized and based on historical legends colored with elaborations of thought and disguised fantasies, and therefore cannot be recognized as existential tangible truth or fact.

As the story unfolds, it begins with king Ninus (Greek: tentatively Ramman-Nirari) of Assyria, who builds a great city in honor of his name, and the city becomes Nineveh (Roman: Ninus) the capital of the Assyrian empire. He was a great warrior who subdued the greater parts of Asia, becoming the first great king, and conqueror of the ancient world of his time, and as Diodorus writes...there were none other before him...that of which he knew of. If this be true then some scholars would place him approximately about 2182 B.C., which would be in proximity to Nimrod of the Bible, ruler of the land of Shinar as outlined in Gen.10:10-11. The etymology of Nimrod is quite uncertain and the Bible does not go into further detail about him apart from these few lines written in Genesis, except that he was the founder of Nineveh along with a number of other well known ancient cities. The Hebrew historian Flavius Josephus, in the Antiquities of the Jews, depicts Nimrod as a tyrannical leader, demanding complete dominion and control over the people.

As Josephus writes: "He persuaded them not to ascribe it to God, as if it was through his means they were happy, but to believe that it was their own courage which procured that happiness. He gradually changed the government into tyranny - seeing no other way of turning men from the fear of God, but to bring them into a constant dependence upon his power." He likely rose to power by being a mighty protector over the land with his fearless gift of hunting and killing predatory wild animals that were a threat to human civilization, therefore receiving the title "mighty hunter before the Lord (Gen. 10:9). In post-biblical traditions, Nimrod, the inciter of "rebellion" who ruled Babel, was often identified as a giant, or Nephilim (Gen. 6:4), equivalent to the Anakim of Dueteronomy (Duet. 2:21-20;9:2). He was the chief instigator of the tower of Babel. This was a revolt which led to building a tower in the course of staging revenge against God, lest He flood the world again.

The tower was a symbol of worship and protection and became well known by many as the ziggurat of Etemenanki, in honor of the Babylonian supreme god Marduk; a dominant central point of worship that spread out to many other nations that were to come (thirty-four of these staged towers have now been located in twenty-seven ancient cities of the Middle East - the greatest of them all was the one at Babylon). If the name is originally Hebrew, which is highly improbable, then it would mean, "to rebel", and linked to the Akkadian Amarutuk he eventually evolved into the god "Marduk", which would then lead into the realm of ruler-worship.

However, it is probably Mesopotamian in origin and most frequently suggested as equivalent to the word Ninurta, though this is not without philological difficulty or opposition. Ninurta, read apparently Nimurta in dialectic Sumerian, is presumably a polemic distortion of the origin of the name Nimrod, the famous hunter of Hebrew mythology, which is incorporated in one of the oldest Hebrew documents. If the form Ninurta is accepted, and assumed, it would refer strictly to a mythic god, and point to the Babylonian deity, the war-god called "the Arrow, the mighty hero" whose cult assumed widespread importance in Mesopotamia during the late second millennium B.C. Nimrod would then border on the total concept of mythology. If it refers to a historical person, the Assyrian king Tukulti-Ninurta I (1246-1206 B.C.) could be an accurate choice, since he was the first Assyrian monarch to rule over Babylonia and have cultic centers in Babel, Caleh, and others known cities of this time.

According to Speiser (1924-1946), a leading authority on biblical lands, cultures and excavations of important Sumerian rites in Iraq, he notably felt Tukulti-Ninurta I served as a prototype for the composite Greek hero Ninus, associated with Nineveh, who became the character united with Semiramis of Diodorus Siculus' Antiquities of Asia; however, G.J. Whyfe-Melville in his book, Sarchedon: A Legend of the Great Queen, makes note that Ninus is an ancestral linage of thirteen generation down from the historical Nimrod. There also followed an interval of subjugation to the Semitic-speaking Akkadians (2300-2150 B.C.), so named after the city of Akkad whose greatest rulers, Sargon and especially his grandson Naram-Sin, may have conceivably provided the model for Nimrod and Ashur in the Genesis story. However, if the Cushite origin of Nimrod listed from Genesis is maintained, the Egyptian monarch Amenophis III (1411-1375) would be suitable according to von Rad. In the history of Sumerian literature he could also be ranked as Etana, king of Kish (2800 B.C.) the "man who stabilized all the land" who also was resin to deity, or the hero Gilgamish from the Babylonian Epic of Gilgamish. Regardless of origin, Nimrod must have become a figure of legendary proportions in the ancient Near East culture whose stories were extremely fluid.

He was adopted by, and adapted to so many titles, that many phases of ancient cultures lived on even into medieval chronicles. He left such an influence that the prophet Micah calls Assyria the "land of Nimrod" (Mic. 5:6). The main draw back to this prodigy as the conquering hero of Assyria associated with Semiramis and the surrounding regions is the lack of notoriety given to a queen, or spouse who would assist her ruling husband during these early conquests; for it is noted that all the conquering heroes of this ancient era were predominantly male-origin only. In fact, the dominant rule applying to leadership is, "No woman may reign over the sons of Ashur, we only owe allegiance to a king. It is our privilege and our law." There is definitely no mention of Semiramis in any Hebrew documents, or Biblical texts. It must stand to reason that the placement of Semiramis must surely come at a much later date...a time that would be more familiar to Diodorus since his lack of Assyrian history is possibly to obscure for him to have full knowledge of all the facts...And it must be understood that nearly all the ancient accounts of Assyria and the surrounding area do not refer to the earlier primitive cities and it's culture, but to the later capital and residence of King Nebuchadnezzar. Even Herodotus, another Greek writer, from his own personal observation describes this account in the first book of his history. Semiramis, by many opinions, is believed to be totally fictitious and never really did exist, however, there does remain a three-side standing wall between the ancient old and new palace where a detailed etching of a curious hunting-piece, in which Semiramis, on horseback is throwing her javelin at a leopard, while her husband, Ninus is piercing a lion. It is near this last palace that the famous Hanging Gardens were, and so commonly celebrated by both the Greeks and Italians.

The legendary king Ninus, a name perhaps derived from the Assyrian nunu, meaning "fish", was the son of Belus, also known as Cronus (Belus, originated from the Babylonian Bel, which evolved into the Canaanite Baal, and later identified with the Greek god Cronus). Herodotus gives us another genealogy for king Ninus, which makes him a descendant of Heracles (Hercules) through his grandfather Alceus who was the son of Heracles and Omphale, but this would make Ninus several generations to young for the historical time span noted by other Greek writers. In any case, he was an impetuous ruler, the inventor of warfare, and the first to assembles huge armies to succeed in his conquest for power. He took as his ally Ariaeus king of Arabia, and with him conquered all Asia except for India. At the siege of Bactria, he ran against resistance, however with the aid of one of his viziers wife, he was able to subdue this region, and eventually marry this woman who later became the Great Queen.

This legend that has branched out into many other cultures, and which has found its ruling into different mythical disguises, now seems to be preserved under the Syrian version by Diodorus Siculus who drew largely from Ctesias of Cnide. He tells us that in Ascalon, a part of Syria, a certain goddess was said to live in the lake near the town. This goddess, Derceto, sometimes also known as Atargatis, had the upper portion of a woman but her lower parts were that of a fish (in other versions she was simply a beautiful priestess-maiden...total woman). It was told that Aphrodite (Assyrian: Ashtaroth), the goddess of love, who bore a grudge against her, made her fall violently in love with a young Syrian called Caystrus by whom she gave birth to a daughter. After the latter's birth, Derceto in her shame and guilt exposed her child, did away with the father and hid herself at the bottom of the lake. By an act of miracles, the doves found the infant and brought up the child, stealing the milk and, later, the cheese which she needed from nearby shepherds.

The shepherds finally discovered the little babe, who was of great beauty, hidden amongst the Acacia shrubs and brought her to their chief Simmas of the royal herds, who now took her as his own to raise. He gave her the name Semiramis, which means in Syrian, "the one who comes from the doves [Sumats]." As she grew to the age of a nubility, one of the king's advisors and general, Onnes, (other titles use Menon) was ordered to inspect the flock's when he noticed her surpassing beauty. Captivated by her splendor, innocence, and charm, he took her back with him to Nineveh and immediately married her. They had two children, supposedly twins..Hyapate and Hydaspe. They seemed very happy and Semiramis, being very clever, had given her husband such good advice that he succeeded in all his endeavors.

At about this same time King Ninus, who was ruler in Assyria, organized and expedition against neighboring Bactria. Knowing that this would not be an easy conquest he collected and army of considerable size. After an initial setback he managed to overwhelm the country by the sheer number of his troops and only the capital, Bactra, held out against him. Needing the aide of Onnes, he sent for him, however Onnes, missing his beloved wife asked her to join him. As she watched the battle and after careful study she made several remarks about the way in which the siege was being conducted. Noticing that the attack was being directed from the plain, while both attackers and defenders were ignoring the citadel, she ask to take charge of a group of mountain soldiers, have them scale the cliffs which defended the site and turn the flank of the enemy defenses. The besieged soldiers were terrified and solemnly did surrender. Ninus was magnificently engulfed with admiration for the courage and skill Semiramis displayed. From the first moment that Ninus perused on her winsome face and her astonishing beauty, he had found in her a charm his heart was powerless to resist and he was half subdued already to immediately resolve to have her as his wife and queen. He offered to give Onnes his own daughter Sosana in exchange for Semiramis but Onnes refused. Ninus then threatened to destroy Onnes by gouging his eyes out, whereupon in fear, despair and agony, he surrendered to his kings demand and unfortunately put an end to his life by hanging himself. Ninus then succeeded in marrying Semiramis without difficulty and they had a son they named Ninyas.

Ninus, a much older paramour and extremely subjugating would burn with an enormous jealous rage if ever another man by chance happen to gaze upon her presence, lest only a priestly eunuch - or see her face unveiled. "In Assyria all woman are beautiful; but by the side of the Great Queen the fairest of them show like pearls against a diamond. When she turns her eyes on you, it is like the golden luster of noonday; and her smile is brighter and more glorious than sunset in the desert - sweeter, softer, lovelier, than the evening breeze amongst the palms. To look on her face unveiled is to be the Great Queen's slave forever more!" "I will have him flayed alive who gainsay it," was his direct order. "I have ceased to love most things now, from the roar of battle to the bubble of a wine-cup. But may I burn like a log of cedar in the fire of Belus when I cease to love my queen." A reflection he muttered to his beautiful patrician at the time of his approaching death. It is not known what had happen to the children she had by Onnes, but it was for certain that she did succeed the throne as Queen.

Her reign endured approximately forty-two years, while others accounts assume that this dominion was equally shared of which only the last five years - after the death of king Ninus - Semiramis ruled alone as queen until her son Ninyas collaborated the scepter and took the throne from her. According to another account Semiramis may have become bitter and vengeful, tricked her husband by obtaining permission to rule over Asia for five days just to avail herself the opportunity to cast the king into a dungeon, or as is also related, to put him to death, and thus attain the sovereign power for herself. As G.J. Whyfe-Melville states in Sarchedon: A legend of the Great Queen, that she forever carried an amulet at her breast (the shape of a dove in the form of an arrow) given to her by Onnes, and perpetually cherished as to his memory. Others conclude that it was the Prince Ninyas she had imprisoned shortly after the Kings death for masquerading as the queen in public and causing social disorder and disgrace (for their resemblance were strikingly similar). Whatever the case, her fame threw into the shadows that of Ninus; and later ages loved to tell of her marvelous deeds and her heroic achievements.

She began her reign by building a splendid mausoleum in honor of Ninus at Nineveh itself on the Euphrates plain as outlined in the edition of Pyramus and Thisbe (Herodotus). She then went full force on a building campaign and decided to have a large, immaculate city built for herself not far from Nineveh. This was the new city Babylon. It was marked out on horseback on the river bank of the Euphrates, and according to Diodorus, Semiramis employed about two million workman she accumulated from all parts of her imperial realm to complete this task. The perimeter of the walls alone were 66 kilometers long and the width were so wide that 6 harnessed chariots could ride abreast along these walls. They were approximately 100 meters high, though some historians stated that their height was greatly exaggerated and were much less. The city was defended by 250 towers, and the Euphrates, which ran through the middle of the city, was crossed by a bridge 900 meters long that was lined with awesome quays for 30 kilometers.

At each end of the bridge was built a fortified castle, and the queen's residence. They were linked by a subterranean passage under the river, which was diverted in order to carry this out. It was in the citadel of the western castle that the queen had her famous hanging gardens built. However, according to the actual historical account this garden was built on the request of a much later queen of Persian origin, who asked her husband, the Chaldean ruler Nebuchadnezzar, for a representation of the "paradises," a duplication of the vast pleasure-gardens of her homeland in Persia. Diodorus tells us that they were created by superimposing square terraces one on top of the other, like the steps in and amphitheater. Each of these terraces rested on vaulted freestone galleries, covered with a thick layer of lead, on top of which was put rich soil. Inside these galleries, like a number of porticos opening onto a terrace, the royal apartments had been laid out. A system of hydraulic machines brought the water from the river to feed the gardens.

She later traveled further into the land of Asia and built a vast park opposite Mount Bagistan, a number of ornate fountains at Ecbatana, and a reputation that far surpassed any other female warrior for the period of this time. Semiramis was said to have been responsible for many ancient cities on the banks of the Euphrates and the Tigris rivers, and also for erecting many of the most unique and wonderful monuments and sites in all of Asia. Several of these major extraordinary works in the Middle East, were a bit extreme and astonishing for just one person, which became current in later ages; and the authors being unknown, were ascribed by popular tradition to credit these feats to this mysterious queen. Besides conquering Media, she subdued Egypt and a great part of Ethiopia, then quite weary she regressed home to Bactra, the site of her first exploit. While she was in Egypt she consulted an oracle of Ammon - exploring foreknowledge of her future. Instead, the oracle gave her the prediction about the time of her unusual departure. The oracle replied that she would come to her end when her son Ninyas would conspire against her and try to take her life.

When she returned back to Bactra she began making plans to invade India, and for several years she made elaborate preparations, only to become the most grievous mistake of her notorious but flamboyant reign. She raised a gigantic army and succeeded in crossing the Indus, but her troops were soon put to flight and herself suffered an injury that nearly cost her, her life. It was just too insidious of this strategy to match horse and chariots in battle with the size of ferocious, angry war-elephants. During the activity of battle she was severely wounded in one arm by an arrow, and a javelin that pierced through her back from the mighty king Stabrobates of India. She just scarcely managed to escape by crossing the Indus river, drawing her sword and destroying the bridge she had ordered to assemble, since her enemies would not dare pursue after her across the river.

It was not long after her recovery that her son Ninyas along with the eunuchs of the palace plotted against her. Ninyas had always been a troublesome burden for the queen, as in her confession she mentions that she had done so much for him, and received nothing in return. "I was a good mother to him, as any sun-burned peasant who brings her babe into the vineyard on her back; and will you believe, he cared more for a rough word or a rude jest from the Great King than for my fondest caress, my smile, my tears. When I have pleaded with him, even to his own advantage, he has turned his back on me, and laughed outright. He loved the meanest dancing-girl out of the market better than the mother to whom he owed his life, his beauty, his favor with the Great King." As the legend follows, Semiramis reigned an approximate of 42 years then turned the sovereignty of her rule over to her son Ninyas and clandestinely disappeared (at the age of 62 years). Legends were told and flourished throughout the ages that she took flight towards heaven in the form of a dove from which the fabulous nature of this narrative is apparent. That Semiramis became affiliated with the Syrian goddess associated with the name of Astarte of Ascalon, Anaitis of Persia, or Astoreth of Canaan, which were handed down from the earlier renditions of the Semitic Ishtar of Babylon; originating from the earlier profile of the goddess Innana of Sumer - to whom the dove was sacred. Another story that began circulating in Armenia about the "Khaldis-gods" was the mysterious Saris, an abbreviated form of the old Babylonian Ishtar, for it is said that Saris masquerades as Semiramis in the early legends of Indo-Armenia.

Moses of Khorene tells us how the Armenian king Ara was wooed by the Assyrian queen Semiramis. Ara refused her offers and eventually Semiramis marched into Armenia at the head of an army to force him to accept her. A fierce battle was fought, in which Ara was slain, and the Assyrian queen flung herself on the corpse in an agony of grief calling upon the gods to restore his life. And the story went that the gods of Aralez did restore his life. This tale is very similar to the Sumerian Gilgamish refusing Ishtar's affections in the Epic of Gilgamish, or the slaying, death and resurrection of Tammuz and the intervention of Ishtar to rescue him from death in the Babylonian elegy. A story that originated out of the early fertility rites, and lamentation worship of Innana and Damuzi from the ancient Sumerian legend..

Although Semiramis may have similar characteristics to the ancient goddesses' of these earlier cults, it is a known fact that her legend should be placed separate, in reality, she is not a mythical goddess, since her story never mentions her ranked as an icon of worship. Semiramis was attired with such magnificence which enhanced her own unrivaled beauty that she seemed to front her splendor as more than just mere human, but at the same time her reputation was portrayed more as a powerful, Syrian semi-divine/human heroine...a female prototype of Hercules. Unlike Hercules (Greek:Heracles) and Ninus, both fictitious characters originating from the minds of Greek folklore...Semiramis, is the Greek name, originating from a real canonized queen "Sammu-ramat", who was the mother of the Assyrian king Adad-Nirari III (reigned 810-783 B.C.) and wife of Shamshi-Adad V (823-811B.C.) who was the son of Shalmaneser III (859-824 B.C.). Her stela (memorial stone shaft) has been found at Ashur, while an inscription at Calah (Nimrud) shows her to have been dominant there after the death of her husband, before the rule of her son. Her regency was assumed roughly between 810-805 B.C., in the minority of her son Adad-Nirari III.

This is proven by the inscription detailed in the Cambridge Ancient History, part 3, The Assyrian Empire which says: "In 818 B.C., Shamshi-Adad began a war with Marduk-Balatsu-Ikbi, king of Babylon, which lasted intermittently for eight years. It is possible that the cause of dispute was the territory of Gannanate, for the Assyrians followed the eastern bank of the Tigris to the neighborhood of this city, taking Me-Turnat, Di'bina, Date-ebir, and Isduya by assault. The inhabitants of the district took refuge in a fortress which withstood only a short siege. Shamshi-Adad fell upon Dur-Papsukal, an island city which was defended by Bau-Akh-Iddin. The capture of this city brought immense loot, but Marduk-Balatsu-Ikbi had gathered considerable forces to face the invader, and had been joined by contingents from Chaldaea, Elan and Namri, as well as by the Aramanean tribes on the east bank of the Tigris. A battle was fought beneath the walls of Dur-Papsukal, and resulted in the rout of the Babylonian forces with a loss of 5000 killed and 2000 prisoners. Of the campaigns conducted in 812 and 811 the notices in the Eponym Canon 'against Chaldaea' and 'against Babylon,' supply the only record, but it is to be presumed that Shamshi-Adad entered the enemy's capital in the latter year, for the 'Synchronous History' speaks of his offering sacrifices in Babylon, Cuthah and Borsippa.

The extension, then, of the Assyrian borders continued during the thirteen years of Shamshi-Adad's V reign, to the east and southeast; it is clear that Adad-Nirari III succeeded in 811 to an authority unimpaired by the civil strife which had marked the last years of Shalmaneser IV (783-774 B.C.). The government of Assyria from 811 to 808 was actually conducted by the queen-mother, Sammu-ramat. Inscription show that she occupied an exceptional position in ancient history. On a stele found in a corner of the wall of the city of Ashur, where stood two rows of slabs recording the names of monarchs and royal officials, her name is recorded as the wife of Shamshi-Adad V, the mother of Adad-Nirari III, the daughter-in-law of Shalmaneser III. In the ruins of the temple of Ninurta at Kalakh, two statues of the god Nabu (son of Babylonian god Marduk) were discovered in a mutilated condition; but the inscriptions on them show that they were dedicated by the city-governor, Bel-Tarsi-Iluma, with a petition for the preservation of the king Adad-Nirari, the queen Sammu-ramat, and himself, and a later inscription of Adad-Nirari shows that the first three years were not reckoned part of his reign. It is apparently within reason to believe that the name Sammu-ramat is the archetype of Semiramis the Greek legend, and is in fact, the exaggerated accounts of the achievements of Semiramis and Ninus; there may be an echo of the times of the regency of Sammu-ramat and of the reign of her son.

There is also an annexation to this story, and to address further detail to these events the Illustrated Dictionary & Concordance of the Bible; the Jerusalem Publishing house Ltd. Gives us a fair definition of the histories of "Shalmaneser". It is the name of five kings who ruled Assyria, only two of whom seem to be connected with the Hebrew Old Testament. Shalmaneser I, son of Adad-Nirari II, ruled from 1274-1245 B.C. Shalmaneser II, was the successor to Tiglath-Pileser II, ruled 1031-1020 B.C. Shalmaneser III, son of Ashurnasirpal, ruled 859-824 B.C. He continued his father's expansionist policies, extending Assyria's frontiers from Urartu to Persia, from Media to the Mediterranean coast including Asia Minor. He invaded Babylon and secured her complete subjection. He consolidated Assyrian domination over his conquests by establishing a sophisticated imperial structure, vassals, annual tribute, autonomy, trade relations and alliances and military campaigns, thus laying the foundations for the neo-Assyrian empire. He was the first Assyrian king to come into contact with the kings of Israel, in 853 B.C. he fought at Karkar on the Orontes River against a formidable anti-Assyrian coalition of 12 kings headed by Ben-Hadad of Aram-Damascus. While the Bible does not mention this incident, his "Monolith Inscription" testifies to the prominence of Ahab, the king of Israel, who fielded the largest armored force of chariots - 2000, as well as 10,000 foot soldiers. Although Shalmaneser claims a great victory, the fact that he avoided Syria for several years afterwards, suggests that his victory was indecisive.

The "Black Obelisk" found in Nimrud records his military achievements against the western kings, and depicts the payment of tribute by Jehu, king of Israel, humbly prostrating himself before him - an incident also passed over in silence in the Bible. Despite his boasts as "the mighty king, ruler of the universe", he died amid revolts which broke out throughout the empire, with which his brother and successor had to contend. In this account the "brother" would have to be Shamshi-Adad V, husband of Sammu-ramat, mother of Adad-Nirari III.

Shalmaneser IV, the son of Adad-Nirari III, ruled 783-774 B.C. then Shalmaneser V, successor of Tiglath-Pileser III, ruled 727-722 B.C.; he laid siege for three years against Samaria when Hoshea, king of Israel, backed by Egypt, rebelled against Assyria. At the end of the siege, Samaria capitulated and Hoshea was taken prisoner (2 Kgs. 17:1-6; 18:9-10). Apparently Shalmaneser V died or was murdered during the siege and his successor Sargon completed the conquest of the city.

If there were any famous journeys or exploits of queen Sammu-ramat during her short reign, it would seem possible that historians and scholars would amplify her reputation more than what we know about her at this day and age. As to this fact, there is not a shred of evidence as to her influential power, nor the extent of her legacy that anyone, including Diodorus, could bring to light as factual; let alone create an antiquity solid enough to expand upon the audacious narrative of this episode of Semiramis. And if his writings of Semiramis are examined very closely, it would seem that they match the conquering adventures of Alexander the Great and King Nebuchadnezzar, combined with the exploits of Shalmaneser III, Shamshi-Adad V and his wife, which in turn intertwine with the many mysteries of the ancient fertility deities; and implementing the excitement and flamboyancy of Greek rhetoric composition to form this Assyrian female counterpart. All this in order to give the reader the intense drama of mystery, animation and glamor, for it is a conclusive contingency that Sammu-ramat could have had a likeness to the qualities of beauty, wit and charm in order to expound this Greek legend into this effect. It is a puzzling question that an ancient historian of stature and qualifications like Diodorus, would write a document that is built around a rather fictitious and frugal character with very little, or in that matter, of any authentic exploitable structure, unless there was something lost in the fragmentation of Diodorus' writings that we at present are not familiar with.

Is it possible that he was at the advent of creating a document, or rather a novel with all the mortal characteristics that combine all the attributes of composite human nature; that of beauty, innocence, romance, desire, and love, along with alluring power, lust, manipulation, seduction, greed, betrayal, and eventually a moral twist that leads to an adherent saddening end? In any case Semiramis, the most beautiful chastely maiden that arose to become the all powerful, nobelist monarch in the mysterious Land of Shinar is quite a compelling, courageous saga that should be enjoyed by many. So how do we end this pris? In our imaginative minds, Semiramis can be elevated as the perfect dream of beauty and admiration, to an icon of ascendancy for trepidation and scorn. So how do we end this pris? By just the beautiful name "Semiramis" alone, for it seems to have a sense of irresistibility that carries with it the impaction of cryptic appearance, disguised in beauty and desire, that unquestionably leads to the consequential repercussion into devastation for tampering with forbidden fruit.... There are women whom it is very dangerous to love, as in Eden there stood a tree that it was death to taste. But the forbidden fruit was gathered nevertheless; and these beauties seem to allure more than their share of victims, to win more than their natural meed of triumph."

End