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July 10, 2014 · 5:40 am

ENKI – Babylonian Lord of the Earth, Sumerian God EA and Gnostic Demiurge

The spirito-mystical trinity that composes the ancient pantheon is concluded with Enki, brother of Enlil. Most genealogies, particularly emphasized by post-Sumerian civilizations, will conclude that Enki and Enlil are, in actuality, half-brothers. Both are divine sons of Anu, the “Sky-Father,” but as heir to “Kingship of Heaven,” En-lil is reported as the son of Antu (the “official” consort of Anu), while Enki is descended from Nammu [which is often equated to Tiamat in Babylonian lore and perhaps the justification of the descent of Marduk from Tiamat in some versions]…

[This mardukite.com blog post is officially excerpted from Mardukite Liber 50, originally released as SUMERIAN RELIGION, with materials also found in the newly released anthology MESOPOTAMIAN RELIGION by Joshua Free. The Mardukite Year-2 Anthology, Gates of the Necronomicon, also contains these materials.]

Other cuneiform texts reveal Enlil as the eldest son of KI and Enki as the son of Antu. These differing lineages play a more significant role in the younger pantheon and later dualistic interpretations, but in the original formation of Sumerian civilization, Enlil and Enki are actually perfect compliments to one another in the division of the material world – Enlil as the ruler of the air and fire aspects, leaving Enki the domains of water and earth.

As the Sumerian “Enki” form is relayed, the title suggests quite simply that he is “Lord of the Earth” [EN = Lord, KI = earth], later being relayed by the Babylo-Akkadian epitaph “Ea,” likely derived from the Sumerian ideograms for “house” [E] and “water” [A]. This water alignment is suggested further by the titles given to his temple-ziggurat, built in the southern city of Eridu [e-ri-dug – “home of the mighty”] known as both E.ENG-URA (House of Lower Waters) or E.ABZU (House in the Depths).

Where Enlil is given charge over the organization of “space” and the management of the other deities, Enki is given more control over “worldly matters” and carries the designation of forty. In essence, Enlil represents the active spirit that is the manifested world as a whole and why it can exist (separated from the “heavens”). By comparison, Enki represents the more passive elements, but clearly the more “material” ones, and also the spirit of how things exist – their “hidden” internal engineering and atomistic design.

“Here in Eridu there was a local deity by the name of Ea, and the aspiring theologians of that city, eager to make him the supreme deity of the land, pressed forward the claim for lordship over the earth, and in an effort to insure his claim applied to him the epithet en-ki, ‘Lord of the Earth,’ which then became his Sumerian name. But though Enki, after some centuries, did succeed in displacing Ninhursag [Belit, etc.] and taking third place in the pantheon, he failed to topple Enlil from his supremacy and had to settle and had to settle for second best, becoming an Enlil-banda, a kind of ‘Junior Enlil.’ Like other gods he had to travel to Nippur to obtain Enlil’s blessing after he had built his his temple E’engurra in Eridu; he had to fill the Ekur of Nippur with gifts and possessions so that Enlil might rejoice with him; though he had charge of the Me controlling the cosmos and all civilized life, he had to admit that these were turned over to him by a generous and more powerful Enlil.”
S.N. Kramer, Sumerian Mythology, 1944

The properties and position of Enki as establishing the material basis and infrastructure of civilization was observed most famously in an epic dedicated to the figure “Oannes” as recorded by a Babylonian priest, Berossus, in the 13th Century B.C. In this narrative, Enki is depicted as the “sublime fish god” [fish = scales = reptillian] who rises from his ocean home (or in this case, the Erythian Sea near the Persian Gulf) to teach men the crafts necessary for their developmental arts and sciences to flourish.

For more information on ENKI and the ANUNNAKI, explore the World of the Mardukites today!

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June 5, 2014 · 7:28 am

ANU – Sumerian gods, Mesopotamian Religion, Babylonian Pantheon Kingship in Heaven

The Sumerian tradition made popular in the last century revealed that the Anunnaki pantheon depicted an archetypal “Olympian” pantheon of deities that were originally assigned to twelve positions in the cosmos, later yielding the lore that would give us our “zodiac.”

This mardukite.com blog post is excerpted from the Liber-50 material first appearing in Sumerian Religion by Joshua Free, in addition to the Sumerian Religion anthology Mesopotamian Religion and the Year-2 anthology Gates of the Necronomicon, materials also appearing in the Year-1+2 mega-anthology Necronomicon Anunnaki Legacy (Silver Edition).

Prior to the Ammonite fascination with the local Sun, best observed among the Egyptians and other solar-cults, it was the more “distant” stars that were deemed the “rulers of fate” and “keepers of the
sacred cycles” that kept the organized universe in order.

The “Ancient Ones” from Sumerian prehistory (Abzu, Tiamat, Lahamu, etc.) are given mention in the literature but are viewed as more insubstantial or metaphysical essences of creation, barely able to be personified as traditional deities. We have shown in correlative chapters how such forces could be seen as the primordial essence of the All-Source being first made manifest, but the Sumerians viewed these essences as originally being made substantial in their own personal “All-Father,” a figure-head for their
hierarchical pantheon.

The position of Anu in the Sumerian pantheon is as an undisputed “father in heaven,” who acts as the supreme “progenitor” or “father of the gods” from his place as the “king of the local universe.” The “House of Anu” (the traditional “heaven” or “abode of the gods”) is sometimes written as UR.ANU or “Uranus” (from the Greek “Ouranos”) and his most sacred place of “worship” on earth was in Uruk at the temple of E.ANNA – also translated to mean “House of Anu.” The number of his rank is sixty – the number of cosmic perfection.

Mesopotamian traditions came to view Anu in a similar manner as the abstract Babylonian expression of Ilu, where he became the “Lofty One” or “Supreme God Most High” in the pantheon, a remote, distant and indiscriminate All-Father much more representative of the “Heavenly Father” that Jesus alluded to in the New Testament then that of the Old Testament God of the Hebrew. The solidity of his personification becomes increasingly faint in descending traditions, and though within his power, he rarely intervenes or makes an appearance to the “earth” world of gods and men. His main function in the pantheon is as the “Father” of the gods, who are then mainly left to deal with material universe on their own accord.

Few of the incantation tablets (or “prayers”) invoke the powers of Anu directly. The heavenly force is perceived as too vast to be channeled directly by the successors and to degrade it to anything more accessible would be to compromise the nature of what is represented.

In the Semitic traditions the role of Kingship in Heaven is equated to the full extent of power that keeps the universe in motion, contained in an “unspeakable” and “unknowable” name (termed the “Tetragrammaton” in the modern Hebrew-based mysticism).

It is more common for the Sumerian magician or priest to evoke a subsidiary deity from the pantheon (lineage) to invoke the names known to them rather than pursue methods of Egypto-Hermetic cryptomancy to divine and compel spirits against their will using “true-names.” In the Chaldeo-Babylonian tradition, the names of Enki and Marduk are evoked to speak the names (and later deriving traditions often used them to replace obscure and “secret” names altogether).

“True indeed there was a supreme name which possessed the power of commanding the gods and extracting from them a perfect obedience, but that name remained the inviolable secret of Hea [EA – Enki]. In exceptionally grave cases he [the enchanter] besought Hea, through the mediator Silikmulukhi [Marduk], to pronounce the solemn word in order to re-establish order in the world and restrain [temper] the powers of the abyss. But the enchanter did not know that name, and could not in consequence introduce it into his formulae… he could not obtain or make use of it, he only requested the god who knew it to employ it, without endeavoring to penetrate the terrible secret himself.”
–M. Lenormant, Chaldean Magic & Sorcery, 1874