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UR OF ANTIQUITY – How to Play the Royal Game of Mesopotamian Sumerians (British Museum replica acquired by Mardukites)

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THE MESOPOTAMIAN GAME OF UR was lost to the modern world until its excavation from the ancient Sumerian city of UR in the 1920’s, for which it is named after. It rivals the African “Mancala” as the “oldest game in the world.” Its discovery is credited to the British Archaeologist Sir Leonard Wooley when he unearthed an incredible hoard of ancient art pieces for the British Museum and University of Pennsylvania.

wp_20161015_22_57_42_pro THE GAME OF UR “boards” were found in the graves of kings, members of the royal court and priest-magicians who controlled the systemology of Sumerian/Mesopotamian society – the “cradle of modern human civilization.” As a result academicians have also consider “UR OF ANTIQUITY” to be a “Royal Game” of ancient Sumer. The game later appears among royalty and priesthoods of Egypt. Elsewhere, temporary versions of the “board” were even found carved on rocks.

Game pieces — “tokens” and accompanying “dice” — were found with “boards” and we are also fortunate enough to have recovered cuneiform clay tablets describing methods of play.

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Tokens are made from small circular clay “chips” marked on one side with five dots or asterisks, allowing the distinction of the two sides, similar to the “game” use of coins today. There is a set for each player, one dark (black) and one light (white). Complete game sets, allowing for all prescribed methods of play, generally have seven of each type, although only six pieces are used in a standard GAME OF UR.

Dice consist of small dark clay four-sided tetrahedrons – essentially the d4 of today’s role-playing games – with two of the four tips marked white. This means when rolled, there is a fifty percent chance of the dice coming up with a marked “tip.” The dice are used to decide a starting player and during the game to indicate the number of moves allowed in a player’s turn. In a standard GAME OF UR each player uses four of these dice for their rolls, scoring the throws as follows:


1 point = 1 marked tip
2 points = 2 marked tips
3 points = 3 marked tips
4 points = 4 marked tips
5 points = no marked tips


UR GAME (1987)

UR GAME (1987)

The standard GAME OF UR begins with two players, each with six playing tokens and four tetrahedral dice. The dice are thrown for the privilege of going first. The player scoring highest wins this honor. Players then take turns strategically placing their tokens (with the marked side up) onto board squares. When each player has placed all six of their tokens, the next phase of game play ensues.

THE GAME OF UR is won by a player having four of their tokens on four of the identical squares of any one of the three sets of the five identical designs:

— The Flower of Life (a lotus wheel)
— The Four Elements (four eyes and crosses)
— The Heavens and Gods (five dots within circles)

…plus one more of the tokens on one of the other squares:

— The Solar/Fire God (four zig-zag squares with five dots each)
— The Celebration (sixteen dots with crosses)
— The All-God (zig-zag squares or all seeing eye)

UR GAME (British Museum Replica)

UR GAME (British Museum Replica)

After the players have placed their tokens on the board and “there has been no easy winner,” the players take turns moving tokens as determined by the dice count. Players may move a token in any direction (vertical, horizontal or diagonal) jumping either color piece but must finish on an unoccupied space and have not counted any space twice in their move.

When first placed, all six of a player’s tokens are played marked side up. Each time a player moves a token it is flipped over, showing it has been moved or played. A player cannot move or play this token again until all tokens show they have been moved/played. This continues until the object of the GAME OF UR has been achieved or until a player traps their opponent into a position where they cannot move. In many respects, the GAME OF UR resembles elements later found in tic-tac-toe, connect-four, checkers, chinese checkers and chess.

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[In October 2016, the Archives of the Mardukite Research Organization gained possession of a deluxe complete set wooden replica of the GAME OF UR on display in the British Museum. This official Mardukite informative blog is based on this new acquisition of our offices. For more information on Sumerians, Babylonians and mysteries of the ancient world of Mesopotamia, please refer to the Mardukite Bookshop.]

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Kings, Queens & Sister-Wives: Sex and Mating Habits of Anunnaki Gods | Divine Right & Royal Dynasties

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Absent from the early editions of the Necronomicon Anunnaki Bible, the Tablet-U Series (“Book of the Underworld“) was not available until 2011 in Liber-C, originally distributed as Beyond the Ishtar Gate, appearing also in Necronomicon Spellbook III released first to the Mardukite Chamberlains (Mardukite Research Organization). Liber-C is also published in the Year-3 Mardukite Anthology Necronomicon Grimoire (formerly Necronomicon Workbook); the Tablet-U Series appears in the final edition of the Necronomicon Anunnaki Bible (the core volume of research).

Dynamics of this series — mainly sexual practices and mating customs of the Anunnaki hierarchy — were catalogued, instructed to and adopted by demigods and Dragon Courts of Kings and Queens. These dynamics are concisely explained by the late Zecharia Sitchin in End of Days.

beyondishtarfrontimg “The key to unlocking the mystery of the gods’ succession (and marriage) — realizing that these rules also applied to the people chosen by them [Enlil] to serve as their proxies to Mankind. In the biblical tale of the Patriarch Abraham explaining his sister-wife in Genesis: ‘Indeed, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife.’ Not only was marrying a half-sister from a different mother permitted, but a son by her — in this case Isaac — became the Legal Heir and dynastic successor, rather than the Firstborn Ishmael, son of the handmaiden Hagar.

“Though those succession rules appear complex, they were based on ‘Bloodlines‘ — what we now recognize as sophisticated DNA genealogies that also distinguished between general DNA inherited from the parents as well as the mitochondrial DNA (mtDNA) that is inherited by females only from their mother. Dynastic lines continue through the male line; the Firstborn son is next in succession; a half-sister could be taken as wife if she had a different mother; and if a son by such a half-sister is later born, that son — though not the Firstborn — becomes the Legal Heir and the dynastic successor.

“The rivalry between the two half-brothers Ea/Enki (Firstborn of Anu, but not be his official spouse, Antu) and Enlil in matters of the throne was complicated by personal rivalry in matters of the heart. They both coveted their half-sister Ninmah, whose mother was yet another concubine of Anu. She was Ea/Enki‘s true love, but he was not permitted to marry her. Enlil had a son by her — Ninurta. Though born without wedlock, the succession rules made Ninurta uncontested heir of Enlil, being both a Firstborn son and one born by a royal half-sister…”

Zecharia Sitchin


1001015_318340804969022_2026839541_n The “Descent cycle” of Inanna-Ishtar shows her connection to the “Underworld”, and thereby the “Other”, but it does so for the explicit reasons described in the Tablet-C “Crossings” series, involving her relationship with the Queen of the Underworld, Ereshkigal, her own sister, as well as Ereshkigal‘s surface world Anunnaki consort, Nergal.

NecroBible6ththumb Nergal [ne-uru-gal] is the “lord of the great dwelling” and his wife, Ereshkigal [eres-ki-gal] isa perfect counterpart, being the ‘lady of the great earth’. The cult-center for their tradition worship was the city of Cuth (or Kutha), making the “Man-of-Cuth” literally “Kutu-lu”, CTHULHU, a name which makes frequent appearances in more Necronomical flavored lore related to the Underworld.


LIBER-C, Tablet-U, “The Courtship of Ishtar and Dumuzi”

The brother spoke to his younger sister.
The Sun God, SHAMMASH (UTU), spoke to INANNA-ISHTAR, saying:
“Lady, the flax in its fullness is lovely.
Ishtar, the grain is glistening in the furrow.
I will work the ground for you it for you.
I will bring the grain to you.
But a piece of linen-cloth, big or small, is always needed.
Ishtar, I will bring it to you.”

INANNA-ISHTAR said:
“Brother, after you’ve brought me the flax, Who will comb it for me?”

SHAMMASH (UTU) replied:
“Sister, I will bring it to you combed.”

INANNA-ISHTAR said:
“Utu, after you’ve brought it to me combed, Who will spin it for me?”

And SHAMMASH (UTU) responded:
“Inanna-Ishtar, I will bring it to you spun?”

INANNA-ISHTAR said:
“Brother, after you’ve brought the flax to be spun, Who will braid it for me?”
And SHAMMASH (UTU) responded:
“Sister, I will bring it to you braided.”

INANNA-ISHTAR said:
“Utu, after you’ve brought it to me braided,
Who will weave it for me?”

And SHAMMASH (UTU) replied:
“Sister, I will bring it to you woven.”

INANNA-ISHTAR said:
“Utu, after you’ve brought it to me woven,
Who will bleach it for me?”

And SHAMMASH (UTU) responds:
“Inanna-Ishtar, I will bring it to you bleached.”

Angered now, INANNA-ISHTAR demanded:
“Brother, after you’ve brought my bridal sheet to me,
Who will go to bed with me!?
Who, Utu, who will sleep with me!?”

SHAMMASH (UTU) calmly replied:
“Sister, your bridegroom will go to bed with you.
He who was born from a fertile womb,
He who was conceived on the scared marriage throne,
Dumuzi, the shepherd! He will go to bed with you.”

INANNA-ISHTAR spoke:
“No, brother!
I want the farmer!
He is the man of my heart!
He gathers the grain into great heaps.
He brings the grain regularly into my storehouses.”

SHAMMASH (UTU) said:
“Sister, you should marry the shepherd.
Why are you unwilling?
His cream is good; his milk is good.
Whatever he touches shines brightly.
Inanna-Ishtar, marry Dumuzi.
You who adorn yourself with the agate necklace of fertility alone,
Why are you unwilling?
Dumuzi will share his rich cream with you.
You who are meant to be the kings protector,
Why are you unwilling?”

Still angry, INANNA-ISHTAR the spoke:
“The shepherd?!
I will not marry the shepherd!
His clothes are course; his wool is rough.
I will marry the farmer.
The farmer grows flax for my clothes,
The farmer grows barley for my table.”

Then DUMUZI arrived and said:
“Why do you speak about the farmer?
Why do you speak about him?
If he gives you black flour’
I will give you black wool.
If he gives you white flour,
I will give you white wool.
If he gives you beer,
I will give you sweet milk.
If he gives you bread,
I will give you honey cheese.
I will give the farmer my leftover cream.
I will give the farmer my leftover milk.
Why do you speak about the farmer?
What does he have more than I do?”

Laughing, INANNA-ISHTAR replied:
“Shepherd-boy, without my mother, Ningal, you’d be driven away;
Without my grandmother, Ningikugga, you’d be driven into the Abyss,
Without my father, Nanna, you’d have no roof,
Without my brother Utu-Shammash. . .”

DUMUZI interrupted:
“Inanna, do not start a quarrel with me.
My father, Enki, is as good as your father, Nanna.
My mother, Sirtur, is as good as your mother, Ningal.
My sister, Geshtinanna, is as good as yours, Ereshkigal…
So, Queen of the palace,
let us talk it over, shall we?”

The words they had spoken between them were words of passion and desire.
From the starting of the heated quarrel came the lovers desire for each other.
DUMUZI, The Shepherd, went to the royal house with cream.
He went to the royal house with milk.
Before the door, he called out:
“Open the house, My Lady, open the house!”

INANNA-ISHTAR ran to the arms of NINGAL, her mother.

NINGAL counseled her daughter, saying:
“My child, this young man will be your father.
My daughter, this young man will be your mother.
He will treat you like a father.
He will care for you like a mother. “

Still DUMUZI called:
“Open the house, My Lady, open the house!”

INANNA-ISHTAR, at her mothers command,
Bathed and anointed herself with scented oil.
She covered her body with the royal white robe.
She readied her dowry.
She arranged her precious lapis lazuli beads around her neck.
She took her seal in her hand.

DUMUZI waited expectantly.
INANNA-ISHTAR opened the door for him.
Inside the house she shined before him.
Like the light of the moon.
DUMUZI looked at her joyously.
He pressed his neck close against hers.
He kissed her.

INANNA-ISHTAR then said:
“What I tell you
Let the singer weave into song.
What I tell you,
Let it flow from ear to mouth,
Let it pass from old to young:
My vulva, the horn,
Is The Boat of Heaven,
Is full of eagerness like the new moon.
Who will plow my vulva?
Who will plow my high field?
Who will plow my wet ground?
I am a young beautiful woman;
Who will plow my vulva!?
Who will station the ox there!?
Who will plow my vulva!?”

DUMUZI smiled and said:
“Great Lady, the king will plow your vulva!
I, Dumuzi the King, will plow your vulva.”

INANNA-ISHTAR screamed:
“Then plow my vulva, man of my heart!
Plow my vulva!
Do it now!”

When after the king’s lap stood the rising cedar.
Plants grew high by their side.
Grains grew high by their side.
Gardens flourished luxuriantly.

INANNA-ISHTAR sang in delight:
“He has sprouted;
He is fertile growth planted by the water.
He is the one my womb loves best.
My well-stocked garden in the plains,
My barley growing high in its furrow,
My apple tree which bears fruit up to its crown,
He is fertile growth planted by the water.
My honey-man, my honey-man sweetens me always.
My lord, the honey-man of the gods,
He is the one my womb loves best.
His hand is honey, his foot is honey,
He sweetens me always.
My eager man who caresses my navel,
My man who caresses my soft thighs,
He is the one my womb loves best.
O, how I love him!
He is my fertile growth planted by the water.”

And DUMUZI sang:
“O Great Lady, your breast is your field.
Inanna-Ishtar, your breast is your field.
Your broad field pours out the plants.
Your broad field pours out grain.
Water flows from on high for your servant.
Bread flows from on high for your servant.
Pour it out for me, Inanna-Ishtar.
I will drink all you offer.”

INANNA-ISHTAR said passionately:
“Make your milk sweet and thick for me, my bridegroom.
My shepherd, I will drink your fresh milk.
My wild bull, Dumuzi, make your milk sweet and thick.
I will drink your fresh milk.
Let the milk of the goat flow in my sheepfold.
Fill my holy churn with honey cheese.
Lord Dumuzi, I will drink your fresh milk.
My husband, I will guard my sheepfold for you.
I will watch over your house of life, the storehouse,
The shining quivering place which delights;
The house which decides the fates of the land,
The house which gives the breath of life to the people.
I, the queen of the palace, will watch over your house.”

DUMUZI spoke:
“My sister, I would go with you to my garden.
Inanna, I would go with you to my garden.
I would go with you to my orchard.
I would go with you to my apple tree.
There I would plant the sweet, honey-covered seed.”

INANNA sang:
“He brought me into his garden.
My brother, Dumuzi, brought me into his garden.
I strolled with him among the standing trees,
I stood with him among the fallen trees,
By the apple tree I knelt as is proper.
Before my brother coming in song,
Who rose to me out of poplar leaves,
Who came to me in the midday heat,
before my lord, Dumuzi,
I poured out plants from my womb.
I placed plants before him,
I poured out plants before him.
I placed grain before him,
I poured out grain before him,
I poured out grain before my womb.”

She sang louder:
“Last night as I, the Queen, was shining bright,
Last night as I, the Queen of Heaven, was shining bright,
As I was shining bright and dancing,
Singing praises at the coming of the night;
He met me! He met me!
My lord Dumuzi met me!
He pushed his hand to my hand.
He pressed his neck close against mine.
My high priest is ready for the holy loins.
My lord Dumuzi is ready for the holy loins.
The plants and herbs in his field are ripe.
O Dumuzi! You fullness is my delight!”

She called for it, she called for it, she called for the bed!
She called for the bed that rejoices the heart.
She called for the bed that sweetens the loins.
She called for the bed of kingship.
She called for the bed of queenship.

INANNA-ISHTAR called for the bed:
“Let the bed that rejoices the heart be prepared!
Let the bed that sweetens the lions be prepared!
Let the bed of kingship be prepared!
Let the bed of queenship be prepared!
Let the royal bed be prepared!”

She spread the bridal sheet across the bed.
She called to the king:
“The bed is ready!”
She called to her bridegroom:
“The bed is waiting!”
He put his hand in her hand.
He put his hand to her heart.
Sweet is the sleep of the hand-to-hand.
Sweeter still is the sleep of heart-to-heart.

INANNA-ISHTAR said:
“I bathed for the wild bull,
I bathed for the shepherd Dumuzi,
I perfumed my sides with ointment,
I coated my mouth with sweet-smelling amber,
I painted my eyes with coal.
He shaped my loins with his fair hands.
The Shepherd, Dumuzi filled my lap with cream and milk,
He stroked my pubic hair,
He watered my womb.
He laid his hands on my holy vulva,
He smoothed my black boat with cream,
He quickened my narrow boat with milk,
He creased me on the bed.
Now I will caress my high priest on the bed,
I will caress the faithful shepherd Dumuzi,
I will caress his loins, the shepherdship of the land,
I will decree a sweet fate for him.”

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Mesopotamian Wars Cover-Up: Ancient Anunnaki Sparked Illuminati World Order says Cuneiform Tablets

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“As above, so below; On earth, as it is in heaven.”(1)

Mesopotamian society remains scholarly recognized as the “cradle of civilization” for good reason. While many prehistoric and antediluvian remains are found prior to the invention of cuneiform script writing, it is the Sumerians who cultivated “World Order” for the first time in the history of modern humans, forever changing consciousness on the planet in accordance with it.

According to ancient Sumerian and Babylonian religious and spiritual texts, this “World Order” came from ‘above’ and was the decree of the ‘gods’ – the Anunnaki – a specifically unique group of beings appearing early on the scene of modern human evolution (even credited with accelerating the same). Simultaneously, the Anunnaki teach and install new ‘governing systems’ into their “World Order” – something that transformed the ancient world from the loosely tribal former standard of semi-nomadic hunter-gathering into the urbanization that has been the mindset of humanity ever since.

cuneisdgsdg an-bala ki-bala an-ba ki an-ba(2)
‘He who crosses the heavens, crosses the earth;
He who apportions the heavens, has apportioned the earth.’
(3)

Language in this verse remained cryptic and elusive to modern cuneiform transcribers in spite of its simplicity. The “reality” cues encompass all that exists in the Universe – both the heavens ‘an‘ and the earth ‘ki‘. When used separately these words indicate what is above and beneath us in the manifestation that we experience as reality. Likewise they could even be interpreted to represent all that is present, both seen or “physical” (ki) and unseen or “divine” (an). In fact the Sumerian word for all that there is in existence (or “Universe”) is actually the compound segment ‘an-ki‘.

SUMERIAN VOCABULARY
an – heavens, sky / god, star, planets(4)
bala – cross [-over], rotate(4)
ki – earth(4)
ba – allot, divide, appropriate(4)

NecroBible6ththumb Cuneiform tablets reveal that the Anunnaki measured, appropriated and formed their “order” of things in the Universe, responsibility became divided between what is “above” versus what is “below.” Incidentally, they even drew lots.

The Elder Gods of the Anunnaki came together.
With lots they decided the fate of the world.
ANU – the “Father of the Heavens” – would remain in heaven.
ENLIL – the “Royal Heir” – was given the command of the airs.
EA [ENKI] was given control of the “Waters of Life” on earth.(5)

For thousands of years, mystics have sought to relay the simple message that there is an energetic interconnectedness to all things – heaven and earth; seen and unseen. It is the observation and direct experience of this wholeness-factor that actually gives the mystic, magician, seer or sorcerer what appear to be “supernatural” knowledge and abilities, when nothing could be further from the truth – it is all quite “natural.”(6)


(1) Joshua Free’s translation provided for the “Sumerian Wisdom II” project, a forthcoming sequel to Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer (edited by Joshua Free) for Mardukite Truth Seeker Press. Cuneiform tablet entries chosen for the edition represent a clear preservation of Sumerian language proverbs written by scribes during the Old Babylonian period.
(2) Original transliteration of the “Sumerian Proverbs” collection excavated from Nippur by the University Museum of the University of Pennsylvania. Supplemental notes suggest a corrective reading: an-e-bala ki-bala an-ba ki (an)-ba.
(3) Translation by Edmund Gordon from the “Sumerian Proverbs” museum monograph. The meaning “eludes” the original editor and Gordon simply states that the “allusion seems to be one of the gods.”
(4) Sumerian vocabulary derived from the Mardukite handbook: Secrets of Sumerian Language edited by Joshua Free.
(5) Excerpted from tablet collections found in the Necronomicon Anunnaki Bible edited by Joshua Free. Earlier pre-Babylonian (Sumerian) cuneiform ‘genesis’-tablets often begin with the lines: When after AN carried away the heavens. When after ENLIL carried away the earth.
(6) The same type of ‘Divine’ sanction became the foundation of the Catholic Church with the statement “what you decree on earth will be held in heaven,” etc. Other world religions have adopted similar statutes to self-validate their beliefs.

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Cuneiform Tablets Revealed! Sumerian Proverb Warns: Be Careful What You Think

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“What the mind believes, the spirit reinforces.”(1)

When describing experiences of reality and the manifestations of the physical world, transhumanist Robert Anton Wilson once wrote that “whatever the thinker thinks, the prover proves.” For thousands of years mystics have urged us that our “energy flows where attention goes,” that “belief imparts reality,” and we certainly cannot dismiss how the mind directly affects how we process our day-to-day experiences. Our lives become energetically intertwined into where we put our focus and what we value most. We are what we think we are and life becomes what we make of it – for better or worse.

cuneisdgsdg da-ga nam-ku-zu d-Lamma a bi-ib-gar (2)
(When) reason was perserverant, the guardian-genius reinforced it.‘ (3)

The original transliteration of this proverb invokes the ‘d-Lammasu‘ of Mesopotamian tradition – the prototype of the now familiar “guardian angel.” Later examinations of similar tablet series revealed the word ‘an-Kal‘ in its stead, implying “what is most highly valued.” In either case, when the mind makes solid some bit of reasoning, the observation and personal experience of reality collapses to this belief. Such a paradigm or “mind-set” becomes the static program that interprets all of the sensations and data flowing in from a seemingly separate world external to us. What we envision, we can also create and manifest in reality. When we do this, the “God-part” or “higher genius” of our being becomes awakened and active to ‘reinforce’ our will.(6)

SUMERIAN VOCABULARY
da-ga – perseverance(?), to be ubiquitous (4)
nam-ku-zu – cleverness, wisdom, reason (4)
d-/dingir – ‘prefix determinative’ / god, star, planet, spirit (5)
Lamma – ‘guardian spirit’, ‘higher genius’ / Lammasu spirit
(an-)Kal – to be valued, rare or precious (5)
bi-ib-gar – literally: “placed its strength (or ‘arm’) upon it” (4)
ib-da-na – lay down with, to be mated with (4)

SumerianReligion2ndfrntcrop Alternative interpretations emerged from newer transliterations provided by Thorkild Jacobsen in his notes for the 1959 edition of “Sumerian Proverbs.” His translation of da-ga comes from the root ‘dag‘ – “to move about here or there” or “to be ubiquitous.” He goes on to translate ‘dag-a‘ as a person who is “roaming, vagrant or homeless” and when combined with his translation of ‘ib-da-na‘, the proverb is restated as: “A wise man makes the homeless welcome, and they are able to lie down.” In this light, given what is known in our ‘Sumerian Vocabulary‘, the proverb could also read: “a resourceful traveler values rest” or “the wise wanderer’s spirit finds rest.”


(1) Translation by Joshua Free for the “Sumerian Wisdom II” materials, a forthcoming sequel to Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer edited by Joshua Free for the Mardukite Truth Seeker Press. Select tablets for this edition seek to preserve and study Sumerian language proverbs in cuneiform script during the Old Babylonian period.
(2) Original transliteration from the Nippur “Sumerian Proverbs” collection excavated by the University Museum of the University of Pennsylvania. The updated version (1959) with supplemental notes by Thorkild Jacobsen offers the replacement line: da-ga nam-ku-zu an-Kal ib-da-na.
(3) Translation by Edmund Gordon from the “Sumerian Proverbs” museum monograph. A corrected translation appears in lieu of the updated replacement line: “The perserverant person values reason (and thereby) can rest.”
(4) Sumerian vocabulary supplemental from the ‘Sumerian Glossary and Concordance’ for the Edmund Gordon “Sumerian Proverbs” museum monograph.
(5) Sumerian vocabulary derived from the Mardukite handbook: Secrets of Sumerian Language edited by Joshua Free.
(6) Edmund Gordon notes his interpretation of the original transliteration as: ”God helps them that help themselves” or what “man proposes, God disposes.”

For MORE information on “Reality Engineering” visit the NexGen Systemological Society today!

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Mesopotamian, Sumerian & Babylonian Cuneiform: Wisdom Tablets, “Destiny” as Origins of Astrology

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3. “When disaster is self-made, no man can interfere.” (1)

Mesopotamian religious and spiritual traditions carry a uniquely dynamic vision of ‘divinity’ and ‘spirit’. As explained in Secrets of Sumerian Language,” the cuneiform ‘cross’ sign ‘dingir‘ (Akk., ilu ) that prefixes divine names of the Anunnaki pantheon also applies to ‘celestial’ or ‘heavenly’ bodies – “planets” and “stars” symbolic and representative of the Anunnaki pantheon thought to hold precedence over mundane affairs. The belief literally stood that all physical worldly manifestations and outcomes on earth (in the material world) possessed an ‘unseen’ influence of “perturbation” by ‘divine’ and ‘otherworldly’ energetic currents (from the ‘spiritual’ or metaphysical world). Initial correspondents of these currents between individual Anunnaki and their associated planets. Additional systematization of these concepts led the Babylonian inception of astrological traditions still observed today.

cuneisdgsdg nig-ku-lam-ma dingir-ra-na-ka su—tu-tu nu-ub-zu (2)
‘The destruction is from his own (personal) god; he knows no savior.’ (3)

Literal translation of dingir-ra(-na-ka) indicates that the aforementioned disaster comes from “one’s own personal god.” While ancient Sumerian and Babylonian spirituality did incorporate personal tribal or familial (ancestral) ‘deities’ and “guardian spirits,” such are generally related to lesser spirits: the sedu (spirits) and lamassu (guardians) that make greater appearances in the religion and magical traditions of the (post-Sumerian) Babylonian (Akkadian and Assyrian) Mardukites. Modern interpreters of this line read it literally and translate the sentiment as: when a man loses his favor with his personal deity then he has no one to appeal for him to the higher powers. (6)

sumlangthumb In Secrets of Sumerian Language, the distinct philosophical difference in Mesopotamia between ‘fate’ and ‘destiny’ is described based on its cuneiform usage. A person’s life has a ‘destination’ or ‘destiny’ that is fixed “in the heavens” by the gods or ‘stars’ in “zones of influence.” In comparison, a person’s ‘fate’ refers to subconsciously chosen environmental conditions that comprise a life-path that is not necessarily “fixed” while they are on their way to a destination that is fixed. In other words, it is the ‘route’ one travels on their way to a final ‘destiny’. Whether decreed by one’s own ‘personal god’ or ‘personal star’ or even erupting from one’s own “god-self,” this cuneiform line seems to indicate a ‘thing’ that is unavoidable or cannot be prevented by the person themselves or another human: such a thing on earth has been decreed in the heavens. (3)

SUMERIAN VOCABULARY
[nig-] – ‘abstract’ / a thing (7)
ku-lam-ma – destruction (4); a thing forgotten (8)
dingir – ‘prefix determinative’ / god, star, planet, spirit (5)
su—tu-tu nu-ub-zu – it cannot be prevented; or ‘avoided’ (9)

MesopotamianReligionFrontcrop Original analysis of the original Sumerian Proverb tablet series occurred using an elementary understanding of cuneiform script and Mesopotamian languages. Thorkild Jacobsen replaced Gordon’s original translation of su—tu-tu as “savior,” noting the Akkadian equivalent (‘ekimu‘) implies to “rob, steal or take away” (and not “to save”), meaning that the disaster/destruction that has been brought on into one’s life cannot be “touched” or “interfered” with and is thus “inevitable.” This more advanced rendering reveals a much deeper understanding of the ideal that what a person is due, they are due and a person receiving the harsh lessons of their life is unable to be assisted or coddled through it by any other power – they must simply experience, endure and, hopefully, survive the course with lessons learned. Quite simply, no one can interfere and safeguard against a person hellbent on making their own mistakes. (3)(9)


(1) Translation of Sumerian Proverb tablet by Joshua Free for Sumerian Wisdom II (tentative title) materials, the forthcoming sequel to Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer edited by Joshua Free. These tablets attempt to preserve Sumerian language proverbs in cuneiform script during the Old Babylonian period.

(2) Derived from the original “Sumerian Proverbs” collection found in Nippur by the University Museum of the University of Pennsylvania. Some transliterations omit the ‘-na-ka‘.

(3) Original translation provided in the “Sumerian Proverbs” museum monograph by Edmund Gordon. The translation and interpretation has since been updated by Thorkild Jacobsen in the 1959 edition notes to the monograph: “–the disaster is of his own making (lit., ‘is of his personal god’), it brooks no interference.” His interpretation warns that “against self-imposed burdens, self-willed destruction, others can do very little.”

(4) Vocabulary supplement derived from the ‘Sumerian Glossary and Concordance’ for the Gordon “Sumerian Proverbs” museum monograph.

(5) Vocabulary inclusion of student translation is derived from the Mardukite handbook: Secrets of Sumerian Language edited by Joshua Free.

(6) Edmund Gordon explains his interpretation: “When a man’s personal god is against him, he has no one to intercede on his behalf before the assembly of the gods.”

(7) The Sumerian cuneiform prefixing sign ‘nig‘ – found at the start of lines throughout this particular series of ‘proverb’ tablets – indicates an attached statement regarding a ‘thing’ as an “abstraction” (concept) rather than always to be treated as a literal “thing” (object).

(8) An alternate translation to nig-ku-lam-ma is offered in the collected notes and revised additions of the 1959 edition by Edmund Gordon as: “a thing which has been forgotten.”

(9) Alternatively suggested by Joshua Free as “no one can prevent” or “no one can avoid” from the literal Akkadian ekimu – “none may ‘steal’ away.”

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Sumerian Wisdom & Babylonian Cuneiform Tablets: Wisdom on Civil Disobedience, Submission & Defiance

2. “What is given in submission is a catalyst for defiance.” (1)

The ‘Near East’ of the ancient world, now called the ‘Middle East’ today, has never found an equilibrium of political or military peace. Imaginary borders and boundaries, not to mention total conquest of the Babylonian Empire, meant a king could be a true conqueror of the ‘known world’ and legitimately the most powerful of figures in its midst.

cuneisdgsdg nig-gu-gar-ra nig-gaba-gar-ra (2)
That which is given in submission becomes a medium of defiance.‘ (3)

When the annals of Mesopotamian history are examined, a seeker discovers a broad legacy of constantly shifting sands of power, dynastic reign and the geographical realm of an empire’s capital city all play a part in military management of these ancient forces that fought for control of the Tigris and Euphrates river valley (Mesopotamia), the resources it contained (abundant when tapped properly), the recognition of and authority over a sweeping population (the largest urban centers of the ancient world) and the state-religions governing the whole system (that have gone on to shape even the programming of the modern world).

sumlangthumb The actual cuneiform verse can be translated in two different ways. Both are meant to convey the same sentiment. Early transliteration scholars recognized that ‘gu-gar‘ and ‘gaba-gar‘ refer to ‘things’ of submission (gu-gar) and defiance (gaba-su-gar), which makes the statement we have above possible. However, if the ‘figure of speech’ is to be taken literally, then the ‘thing’ given is a “neck” (gu) beneath (“submission”) your opponents foot – or else, “sticking your neck out” – and this ‘thing’ becomes a ‘thing’ (placed) against the opponents chest, a sign of “defiance.” (7)

SUMERIAN VOCABULARY
[nig-] – a thing / ‘abstract’ (4)(7)
gu-gar – to submit / give submission (4)
gu – neck (5)
gaba-su-gar – of defiance / to defy (4)
gaba – chest / breast (4)

sajahafronthumb The cuneiform author suggests ‘taking one for the team’, giving motivational due to one who executes gainful sacrifice for a better future outcome – or, at least, the possibility of one. Considered in the spirit of ‘civil disobedience’ as suggested by classic writer, Henry David Thoreau, the advice may be for the ‘common folk’ rather than warlords and kings, and suggests that one keeps their head down in order to ‘fight another day’. (6)


(1) Translation of Sumerian Proverb tablet by Joshua Free for “Sumerian Wisdom II” materials, forthcoming sequel to Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer edited by Joshua Free. These tablets attempt to preserve Sumerian language proverbs in cuneiform script during the Old Babylonian period.
(2) Derived from the original “Sumerian Proverbs” collection found in Nippur by the University Museum of the University of Pennsylvania.
(3) Original translation provided in the “Sumerian Proverbs” museum monograph by Edmund Gordon.
(4) Vocabulary supplement derived from the ‘Sumerian Glossary and Concordance’ for the Gordon “Sumerian Proverbs” museum monograph.
(5) Vocabulary inclusion of student translation is derived from the Mardukite handbook: Secrets of Sumerian Language edited by Joshua Free.
(6) As explained by Edmund Gordon, regarding ‘passive resistance’ alluded to in this tablet: “…the enemy will eventually be overthrown by means of whatever has been surrendered to him.”
(7) The Sumerian cuneiform prefixing sign ‘nig‘ – found at the start of lines throughout this particular series of ‘proverb’ tablets – indicates an attached statement regarding a ‘thing’ as an “abstraction” (concept) rather than always to be treated as a literal “thing” (object).

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Sumerian Proverbs & Babylonian Wisdom: Ancient Cuneiform Tablets Reveal Emphasis on “Truth”

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“Whoever partners with Truth, creates Life.” (1)

At the forefront of the ‘Sumerian Proverbs’ [Liber-P] Old Babylonian (Akkadian) cuneiform tablet series is a homage to the universal and ineffable spirit of Truth – that enigmatic force – a driving pursuit at the core of all language arts at the cradle of modern human civilization sciences…

cuneisdgsdg nig-ge-na-ta a-ba in-da-di nam-ti i-u-tu (2)

‘Whoever has walked with truth generates life.’ (3)

Communicating this philosophy to modern minds in English language is difficult. The sentiment carried is greater than to simply say: ‘whoever is true’ or ‘whoever is with truth’. It also does not say ‘whoever is filled with truth’. Whether we adopt the -da/-ta (together with) or -ta[b] (partnered with) interpretation, the implication is that ‘whoever’ is deeply ingrained or ‘bound’ to Truth; it is next to them, it is their companion, or else they have taken it as a friend, forsaking all others that might break that bond.

sumlangthumb I favor this preferred meaning over the original interpretation of having ‘walked with truth’ (impermanent past-tense). I understand the original author/translator meaning to imply the ‘walking with a companion’, but the interpretation seems vague if not misrepresenting the actual Sumerian Lexicon being evoked.

SUMERIAN VOCABULARY

[nig]-ge-na – truth (4)

-da/-ta – beside, in vicinity of, together with (5)

-ta[b] – friends, companion, partner (5)

a-ba – who? / whoever (5)

nam-ti – fate/nam; life/ti (5)

u-tu – to bear ‘children’, give birth to (5)

MesopotamianReligionFrontcrop Given that the word for ‘generating’ or ‘creating’ life given here is the same word meant to imply literal ‘birth-giving’, the romantic interpretation of this proverb is that ‘whoever partners with Truth as a lover’ will ‘give birth to Life’ – they will ‘radiate’ or ‘generate’ a prosperous life. The subject is not simply ‘building’ or ‘constructing’ the life out of preexisting materials but is literally ‘giving birth to’ their existence, life or reality as a result of their union with Truth – living in harmony with observed cosmic forces and thereby manifesting the desired life and result. (6)


(1) Translation of Sumerian Proverb tablet by Joshua Free for “Sumerian Wisdom II” [Liber P] materials, forthcoming sequel to Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer edited by Joshua Free, with translation assistance by Khem Juergen. These tablets attempt to preserve Sumerian language proverbs in Old Babylonian (Akkadian) cuneiform script.

(2) Derived from the original “Sumerian Proverbs” collection found in Nippur by the University of Pennsylvania, combined with lines 1-2 of the “GGG” tablet text (catalogue number U.17207-58) excavated from Ur and transliterated for the 1959 edition.

-GGG-

1. nig-ge-na-ta a-ba in-da-[DI]

2. nam-ti ia-u-t[u].

(3) Original translation provided in the “Sumerian Proverbs” museum monograph by Edmund Gordon.

(4) Vocabulary supplement derived from the ‘Sumerian Glossary and Concordance’ for the Gordon “Sumerian Proverbs” museum monograph.

(5) Vocabulary inclusion of student translation is derived from the Mardukite handbook: Secrets of Sumerian Language edited by Joshua Free.

(6) As explained by Edmund Gordon: “…a man who lives in accord with the universally recognized ‘cosmic and immutable truths’ will be able to obtain for himself all the good things in life.”

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Babylonian Astrology & Age of Aquarius: How the Sumerians Measured the Heavens

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“The ancient Sumerians understood the connection between cycles, time and mathematics. In addition to the pragmatic use of the wheel or circle, they also developed the initial calculations of the circle to be 360 degrees. Their use of base-60 ‘sexagesimal’ math in the systematic measurement of time has carried with humanity to this day…”

[This mardukite.com blog post is officially excerpted from Liber 51/52, available in the anthology Mesopotamian Religion by Joshua Free. It is also available as the stand-alone title: Sumerian Religion II, and in the Mardukite Year-2 Anthology: Gates of the Necronomicon by Joshua Free.]

MesopotamianReligionFrontcrop The annual year was originally only divided into three seasons: beginning, middle and end. A year in Babylonia was separated into a cycle of 12 periods of 30 degrees or days. These periods, equated to the ‘moon’, were called ‘moonths’ or more appropriately ‘months’. Of course, the sky-wise priests were aware of the actual appearance of 13 lunar cycles in a year, so an additional shortened month was acknowledged to make the cycle fit. In most cases, a ‘new moon’ meant a ‘new month’ and so the days counted in a month are the days counted in the progression of a moon – though naturally the disparities between lunar and solar time had to be accounted for, and with time the ‘Chaldeans’ had perfected it.

cuneisdgsdg The annual cycle was marked distinctly by two primary religious festivals – the spring festival of Akitu and the winter festival of Zagmuk. Both appear to be represented or distinguished by the symbol of ‘divine marriage’, later meaning the relationship between the ruling king and his lands.

Originally, however, the more popular fertility interpretation of these festivals, particularly in the spring, were based on land renewal and with the development and spread of these tradition, Akitu became known as Ostara – the pagan Easter – in dedication to Ishtar (Inanna). Not too surprisingly, the pre-Christian account incorporated into the symbolism of the later Judeo-based traditions also includes the proverbial theme of resurrection – in our case: the infamous story of Ishtar’s ‘descent‘ into the ‘Underworld’, where she is perceived of as ‘dead’ for three days.

vlcsnap-2011-08-13-21h32m43s221 Given the way modern calendars are oriented, the start of each ancient month would be considered near the ‘middle’ of current months – much like the seasonal observations. Although the festivals in ancient times were oriented to the naturally occurring solstices and equinoxes, it was often customary to observe them ceremonially during the closest full moon. All of this gave way to a generally ‘fluid’ incorporation of time into society that is varied in its interpretations among modern scholars.

The ancients made use of ‘water-clocks’ at night and ‘sun-clocks’ during the day. But more important to the survival of an agricultural society then gauging the minutes of a day for a ‘time-punch’ was the tracking of the annual cycle for planting and harvesting. Quite different than what the remainder of the Western World has familiarity with, the seasonal cycles in the deserts of Babylonia are unique. We have a recognizable summer in June, July and August where there is not rain and nothing grows – as we might expect – but then the region is plunged right into its rainy season in September, and farmers must be ready to plant their barley by October with a harvest necessary before the summer sun returns.

Gates3rdEdfrontcropMINI A different system of observation was used to calculate and measure ‘divine time’ in relation to ‘earth time’. This gave rise to what contemporaries call an ‘age’ – such as the current ‘age’ of Pisces and the forthcoming ‘age’ of Aquarius. Apart from the garbled nonsense of today’s horoscopes, the observation of zodiacal ages and alignments during the year are very real events. For whatever credibility the modern mind might wish to give the ancient astrologie omen tablets, the ability to perfectly chart time over long periods by using verifiable astronomical events, that we can even rely on today as investigators into this ancient culture, is quite impressive by any standards.

We can establish the chronological procession of the ages, but not necessarily a definition of when they have absolute turning points. They are measured in 2,160 year periods (72 x 30), connected to their ‘domain’ of visibility in the ‘Celestial Sphere’. The progression is visible in the stars but the clear boundary line that defines each is in many ways obscure. For example, when specifically does the current age enter ‘Aquarius’? Counting backward, the Mardukite school of thought might have suggestive input to apply.

259202494_2439cd36a1_o2 Following earlier thwarted attempts to solidify global rulership, the real Babylonian Reformation by the Anunnaki god MARDUK, with the aid of Nabu, occurred as a result of the ‘Age of Aries’ having arrived and ‘promised power’ not being ‘passed’ to him. This would have to be circa 2150 B.C., when the movement became notably public.

How long prior to this, pointing to the turn of the ‘Age of Aries’, would they have waited? If it were only ten years, then the Piscean Age really would have been marked by the birth of Jesus Christ – exactly 2,160 years later – notoriously represented by the fishes. Other ‘scholarly’ dates for the start of the Age of Aries include 2200, 2150, 2000 and 1875 B.C. Based on these figures, this ‘era’ of reportedly ‘new consciousness’ could be in effect now, later in this century, in the year 2150 or even closer to 2600…

Time, as we have found no different today then yesterday, is indeed entirely relative!

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Sumerian and Babylonian Mythology — Ancient Anunnaki A-to-Z (Study Guide) Part 3

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Mastering Mardukite Mesopotamian Mythology
A Brief Anunnaki A-to-Z Directory (Study Guide) – PART THREE
edited by Joshua Free for Liber-52

[See necrogate.com for PART TWO]

ERESHKIGAL – [“Mistress of the Great Below”] The Queen of the Great Lands in the Sumerian tradition, sister of INANNA-ISHTAR, granddaughter of ENLIL and spouse to NERGAL.

MesopotamianReligionFrontcrop GANZIR — The gatekeeper to the underworld ‘Kingdom of Shadows.’ The ‘Gate of Ganzir’ is often confused with the ‘Gate to the Abyss’ or the ‘Gate to the Outside’, but instead it is a portal into the Anunnaki-controlled Underworld, the ‘Shadowlands’ or twilight world within the domain of ERESHKIGAL, who rules this ‘land of the dead’. Quoting a modern grimoire of Babylonian occultism, the “necromantic art, by which is it desirous to speak with the phantom of someone dead, and perhaps dwelling in the ABSU [Abyss], and thereby a servant of ERESHKIGAL… it is no less than the opening of the Gate of Ganzir.”

GIBIL [“He Who Has Fire”] — The companion of the flame, a descendent of ENKI who uses fire to conduct alchemy and other feats of “fire power.”

GIRRA — The “servant”, “power” or “fire” of the ‘great god’; the Sumerian fire-god or essence or force of a fire-god named GIBIL.

INANNA {15} [“Lady of Heaven”] — The Sumerian goddess of “passion”, both ‘love’ and ‘war’, and patron of URUK, begot by NANNA and NINGAL; originally betrothed to MARDUK, she then changes her consort choice to DUMUZI. Her prowess and determination secured her a place in all ancient pantheons; being the “Goddess of One-Thousand Names,” titled ISHTAR in Babylon. INANNA (ISHTAR) is the spirit of Venus, whose day is Friday and with an essence found in copper. Her colors are green and white, significant to her domain of fertility and growth. She offers her magicians the skills in love and visions of beauty.

NECRONOMICON - THE ANUNNAKI BIBLE (Sixth Edition)

NECRONOMICON – THE ANUNNAKI BIBLE (Sixth Edition)

MARDUK {10/(50)} [“Son of God”] The supreme champion of the IGIGI during pre-Sumerian times of the Anunnaki; heir-son of ENKI, he becomes the patron of Babylon and the ‘Mardukite‘ tradition reigning for the Age of Aries in Mesopotamia. All tablet cycles making reference to MARDUK are purely Babylonian or from a direct later source – as he does not appear in any significant pre-Babylonian cuneiform tablet cycles yet unearthed. When mentioned briefly as the son of ENKI, working in Eridu, he is named ASARLUHI, becoming the patron Anunnaki “deity” of magic or ‘Master of Magicians’ after having inherited the craft from his father. The blatant industrious and expansive power represented by MARDUK in his ascent up the pantheon (as observed in Babylon) is typified by the planet Jupiter (ENLIL, by Sumerian standards). His color is purple.

NABU {12} [“Prophet”] — The official post-Sumerian secretary of the Anunnaki, part-divine earth born heir-son of MARDUK and messenger-herald and spokesperson of the ‘Mardukite’ tradition, the national cult of Babylon devised by NABU who assisted his father in the redevelopment of the Anunnaki paradigm (as seen in the ‘Mardukite‘ religion of Babylon replacing the previously observed ‘Enlilite’ world order of the Sumerians). Creating the concept of ‘history’ and ‘propaganda’, NABU gives the ‘stylus’ to humanity (and launches a group of scribe-priests (specially taught writing and rhetoric) to catalog the natures, identities, history and decrees (decisions) of the Anunnaki Assembly (gods) and their relationship with each other and the human (“mortal”) world, thereby creating not only the first public ‘religion’, but the first ‘mythology’ (a religion rooted in literary and oral legacies of human relationships and encounters with the divine) and the systems that were able to later result (most of which are still functioning as part of ‘normal’ everyday life in contemporary society). NABU is the archetypal ‘High Priest’ (ENSAG) of the first religion (dedicated to MARDUK) and practiced by priests who preserve the craft of ENKI in Eridu with science and ‘magic’ of the gods to power and sustain the prosperous longevity of Babylon.

…to be continued.

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Mastering Mardukite Mesopotamian Mythology – Anunnaki Directory (Quick-Study), Part 1

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Mastering Mardukite Mesopotamian Mythology
A Brief Anunnaki Directory (Quick-Study) – PART ONE
edited by Joshua Free for Liber-52

ADAD {10} The youngest son of ENLIL that becomes the national patron deity to the Hittites (called HADAD or TESHUB); possibly also recognized as BAAL HADAD in an Hittite version of the Supernal Trinity that is elevated to a chief god position in the same manner that MARDUK is raised in Babylon. As a storm god in the Anunnaki pantheon, ADAD is represented by thunder, lightning and torrents. According to the Hittite succession, hierarchical kingship passes from ALALU to ANU to KUMARBI (ENLIL) and the BA’AL HADAD (TESHUB). In the Enki’ite (Mardukite) Babylonian system he is named ISHKUR and granted the position of “Inspector of the Cosmos” by ENKI.

Gates3rdEdfrontcropMINI ALALU [“Father of the Gods”] — The figure maintaining ‘kingship’ in the ‘heavens’ prior to ANU. An ancient Hittite (Hurrian) tablet cycle titled ALALU & ANU or “Kingship in Heaven” describes the conflict between the two for the seat of ‘kingship’ in the ‘heavens’. According to the Tablet-K series in Liber N, reprinted in the Necronomicon Anunnaki Bible or Necronomicon Anunnaki Legacy (Silver Edition) explains: Formerly in the Ancient of Days, ALULU was reigning in heaven; and for nine sars did he rule the skies, but not well did he reign. Then in the ninth sar of his reign, ANU defeated ALULU. ALULU descended from heaven and ruled the dark-hued earth. ANU gave fight and defeated ALULU and kingship was lowered from heaven to earth by decree of ANU.

ANTU {55} [“Life of Heaven”] — The official half-sister (by a different mother) and spouse (consort) of ANU. ANTU and ANU beget ENLIL. In archaic pre-Sumerian lore, ANTU is espoused to the archaic AN.

cuneisdgsdg ANU {60} [“Heavenly One”] — In the Sumerian Anunnaki pantheon, ANU is the supreme “All-Father” of the pantheon; father to ENLIL by official spouse ANTU, and the father of ENKI & NINHURSAG (by other wives). Called AN in pre-Babylonian times and ANU by the Babylonians, a being whose family resides on, or emerged from the ‘place of crossings’ (Nibiru). Few of the incantation tablets (or ‘prayers’) invoke the powers of ANU directly, since the “heavenly force” was perceived as too vast to be channeled in its raw state – and to degrade it to anything more accessible would be to compromise the nature of what is being represented by this figure.

ANZU [“Knower of Heaven”] — An obscure bird-like beast/monster of an unclear nature. The ANZU or ZU usually refers to a “heavenly bird” or thunderbird that appears in an archaic tablet cycle stealing the ‘Tablets of Destiny” from ENLIL, disrupting the DUR-AN-KI (‘Bond-Heaven-Earth’) “stargate.” It is possible that this half-man, half-bird, sometimes called AZAG, was a genetically engineered storm-god or artificially intelligent messenger being of ENLIL that turned “evil.”

ARURU — The sister of ENLIL, alias NINTU, who is the Babylonian title for the ‘mother-goddess’ known in Sumerian as NINMAH or NINHURSAG. In the Babylonian ethnocentric epics, she assists MARDUK in creating the human race (or ‘Race of Marduk’), however, in the Enuma Elis, it is the “blood” of KINGU that is used. Other Sumerian versions say the “blood” or “essence” of some other ‘slain’ god is used for this.

AYA [“Dawn”] — The official spouse (consort) of SAMAS in Akkadian; named SHERIDA in Sumerian.

…to be continued.

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