Karma One: The extraterrestrial races that you describe (reptilians, felines, or, as with Horus, birdlike), the different castes and functions (the warrior castes, the Life Designers who create "races", etc.) come from regions very distant from one another, from different constellations. Do you know if these extraterrestrial "races" derive from a single origin, a single race? Do you have memories of what happened before the period that you describe?
Anton Parks: In Ádam Genisiš, Gerry Zeitlin and I have charted a genealogy tree from the information to which I have had access up to today. It shows that there sometimes exist direct genetic lines between certain races and, in other cases, genetic procedures, that is to say genetic manipulations (clonage). We cannot truly speak of a single origin or race; this tableau clearly demonstrates that.
But my view is limited in time; I know only the periods that relate to the personage of Sa'am (Enki-Osiris) and his posthumous son Heru (Bêl-Horus). I have then no detail on prior events, but only whatever confronted these two personalities that they subsequently encoded into Ugur, the crystal that they each carried...
Source Races and Founders of the Civilizations of Uraš (Earth). We provide (at right) the "genealogy chart" from Ádam Genisiš. This chart has several highly unusual features, never seen in standard genealogies, due to the nature of the information that it presents. We see individuals engendering entire races, using various combinations of their own DNA and that of other races, including some archived in a repository. Obviously not all generated beings are the result of natural couplings or even what you might call "personally-owned" DNA; in fact, most are due to pure laboratory-based genetic operations -- "cloning".
We attempt to distinguish these methods through the use of color-coded lines. We also (crudely) indicate the proportion of "Abgal" DNA -- from the evolutions of Sirius -- as this inheritance generally confers a high order of being. Naturally those who do not have it might disagree. And that is a hint as to the great story that will unfold.
Relative positioning on this chart is not very meaningful. However, genetic descent does run from higher to lower down the lines.
The time epoch depicted extends from indefinitely ancient through the time of arrival of renegade Gina'abul on the Earth, and on down through the Sumerian, Egyptian, and "Biblical" epochs. It depicts all of the personages and races significant to Earth development during that period. A separate graphic, found in the section Creating Humans, shows exactly who was responsible for the stepwise unfolding of the humanoid races through the modern humans, and their complete genetic heritage.
In the vastness of time, entire species have migrated from one star system to another. This is specifically the case with the Kingú-Babbar, who relocated from Ušu (Draco), where they created the Ušumgal, to Urbar'ra (Lyra), and later some went to Te (Aquila). In the genealogy chart, locations associated with root sources or with newly-created species refer to dwelling places at the time the creation took place. Thus the Kingú-Babbar are shown associated with Ušu. In other words, the overall graphic is not a snapshot of any single point in time, but rather is a composite.
The Gina'abul have a concept of father and mother. However, as stated above, very little impregnation took place. In fact, this was banned by law. Sa'am was created by his "father" An in the laboratory. Although it was clear that An contributed some of his own genetic material to his creation, it is also clear that there was something else, and what that was, was a subject of intense interest and discovery throughout the books -- or at least as far as the third volume in the Chronicles, under development at the present time.
As illustrated in the genealogy chart, Sa'am actually incorporates genetic material from his eventual lover Mamitu-Nammu, herself partly amphibian through her Abgal heritage.
Enlíl's genetic heritage is of interest. Sa'am had been attempting to create special Nungal having modified physiques and accomplished characters. He had succeeded in extracting the genetic information from cells of several progenitors -- from himself and Gina'abul cells possessed by Mamitu, programming and combining these to create a group of seven clones. He added equally the genetic material from the Nungal prototype that was derived from the same base from which Abzu-Abba had created the original Šutum. The ensemble of all this was finally mixed with several other genes from different Gina'abul ancestors taken from their library of genetic patrimony.
Sa'am's specimens contained almost a tenth of his person, a little like biological children.
The result was terribly disappointing. Although apparently brilliant, they were wily, canny, and undisciplined. Sa'am's genetic creations were intended to be of Kadištu grade, but these were violent and prone to assaulting the Nindigir (heavenly priestesses).
Unfortunately the seven emerged from their siensišárs (artificial wombs) while Sa'am was elsewhere, undergoing a critical initiation. During his absence, the priestesses put to death six of the seven, but one escaped, probably with the help of a priestess who took a fancy to him. Confronting and capturing the seventh upon his return, Sa'am, seeing much of himself in this offspring, and recalling how his own life had been spared in a parallel situation, allowed him to go free.
This was, of course, the future Enlíl.
The chart provides various names assumed by the personages whose long lives extended through many epochs. For example, it is revealed in Ádam Genisiš that Sa'am is actually the famous Enki. And so we understand that Enlil should not really be considered to be the brother of Enki as we would understand the term, and as is believed by some Sumerian "enthusiasts" today. The two do possess some genes of An.
Karma One: In the [first] two volumes, throughout the books, you constantly change the names of the personages. We see for example that the principal personage is named "Sa'am" at the beginning of Volume 1, and that he acquired other names as we go throught his life: Nudimmud, Enki, Asar, Éa, etc... It's the same for all the personages. One would say that the use of names is obsessional for the Ušumgal and for the entire galactic bestiary... but also for you. The employment of a single name to designate a personage from the beginning to the end of the narrative would facilitate the task of the reader, but you seem to obey an innner injunction. The use of the names of the personages seems to be dictated by the context: context of ceremony, intimate relations, names proffered as an insult, etc... Is that correct? Was it so important to employ all these names?
Anton Parks: What a magnificent question; you have understood everything! Yes, the possession of different names (epithets) is pathological among the Gina'abul. The usage among them served to confer value to a being in specific situations, or was sometimes intended as an insult.
Let's take some examples. When it is a question of glorifying the prowess of Enki in connection with his aptitudes as a cloner, he is often called Nudimmud, "he who fashions and puts the images (clones) into the world". When Sa'am-Enki is angered by Enlíl, "the lord of the breath", he sometimes uses a play of words and the name Enlil, "the mad lord".
Take the example of Nammu, the mother of Sa'am-Enki, who during an assembly will oppose herself to the council and will be proclamed Sagba, "anathema, malediction"; a term whose exact Akkadian equivalent is MâmÎtu. But we know that Mamítu is her other principal name!
As you can see, the use of different names always has a sense that is in relation with the context in which the personage is situated.
Add to this profusion of names the fact that myths have grown up around each of them. Students of mythology may glance at this table, these pages, and quickly conclude that Parks' knowledge of the myths is deeply lacking. In this they would miss the point that here are presented the personages themselves that lay behind the myths. And there may be a deeper misunderstanding: many mythologists do not even believe there were such super-human persons behind the myths; they see the myths as having developed through the psychodynamics of the human social psyche.
While possibly something of that sort can occur at times, an important part of Parks' depiction is the deliberate production and cultivation of myths by powerful beings and their organizations. This has barely been touched on, yet, in these unfolding pages.
Here is a message Parks provided for users of his forum:
Many of you, very many, ask yourself the following question:
What was the physiognomy possessed by the Gina'abul (lizards) in the Chronicles?
I have tried at length to respond to this question in the Nouvelle Terre edition of Volume 1, for which I developed the images of Nammu and Sa'am-Enki [see top of this section], but not everyone possesses this new edition, and the designs were in black and white.
Many readers have difficulty imagining how these galactic beings (Usumgal, Anunna, Amasutum) truly looked when they wound up on our Earth at the time of the Great War, almost 300,000 years ago. We notice that some readers tend to imagine an appearance almost identical to that of humans, which is not at all correct.
They certainly have a humanoid appearance, but they are not terrestrials...
Certain African ethnic groups retain the almond-shaped eyes and the elongated cranium. What is above all different are the reptilian eyes (sometimes red), the greenish skin, and the scales...
I remind you that there is a great diversity of physiognomies among the Gina'abul. The type realized here is mostly Anunna. We intend to include a brief dossier in Volume 3 that will detail the different physiognomies within the magnificent Gina'abul race.
I hope that these images will not put you off. Do not forget that this appears to be a very ancient race who have laid down the law here, but in their midst are equally found as many exceptional and benevolent elements as dictators.
Further clarification via private e-mail:
Sa'am is basically of the Anunna type. The only difference between him and the Anunna is that he has Abgal, that is, amphibian, blood.
This amphibian aspect gives him four minor differences with respect to the Anunna:
Sa'am has webbed fingers (while Anunna do not).
Sa'am possesses amber-colored eyes while pure Anunna have red eyes.
Sa'am possesses small scales (those of the Anunna are larger).
Sa'am is a little larger than the average Anunna.
Furthermore, Sa'am himself was considered as an Anunna, given that he was meant to be the first of the race of An.
Given all of the above, why then are Isis and Horus shown with such strong humanoid features on two of Parks' book covers (at this writing)?
Here is Parks' answer to that question given in his forum (Nov 2008):
...As is to be revealed, the personages on the cover are indeed Isis and Horus. Though you may be in doubt of this, they conform to the vision that has been given to me.
Horus was created by artificial insemination under the care of Isis. He is a mixed-blood and his genetic patrimony a mixture of the genes of Osiris, Isis, and a large portion of royal Kingu genes. The pure strain of Kingu generally possess a very human physiognomy: normally white skin, scales, elongated cranium, vertical pupils in an iris often blue and, contrary to the Anunna, hair.
Isis was originally of Abgal type, thus without hair, more green, with an elongated face. Rapports of every nature that she entertained with Horus are going to transform her progressively as with her son... A scandal among the Gina'abul and above all a first! She will retain however a slightly greenish skin as well as her palmated hands and feet.
The reasons for using the royal genes to conceive Horus will be explained in Book 3.
The hieroglyphs state:
You are this Star who cannot perish, who cannot disappear.
You are this Star who will not perish, who will not disappear.
The daughter of Nammu (Mami in the diagram), twin sister of Sa'am-Enki. To the Sumerians (per clay tablets), Ereš'kigal was queen of the KIGAL (the three dimensions, hence the Great Earth). At least originally, but at some point chooses the underworld, Hades, the kingdom where one buries the dead. Enki then was master of the KI (3rd dimension).
Aset/Isis are of course her Egyptian identities.
Dim'mege was a priestess who was also a bit of a gourmande, which did not do much for her silhouette. Her corpulence symbolized her generosity of heart.
She possessed a tail like those of the Ušumgal. Hers dragged along constantly and carelessly on the ground.
Very tactile, she never ceased placing her hands on us as though to taste us and to savor each instant passed at our sides.
Her manner of speaking was always very courteous and cultivated.
Dim'mege often saturated herself with a powerful emanation with the scent of apricot. We had to evade it at times so as not to become intoxicated by her nauseating balm.
Her tastes were multiple: she wore heavy bracelets and shimmering fabrics. Silver metal scintillated on her eyelids and precious stones streamed to her neck.
Hudili, my faithful Nungal, was there in the doorway. His physiognomy had changed again. He seemed still larger; it was no doubt an impression. The progressive mutation of the Nungal was completely unpredictable.
"Do not be concerned, En (lord), we are not eaters of flesh," he said calmly.
When I rejoined him, he patted me on the shoulder to encourage me. That was the first time that he made this gesture, the first of a very long series. I couldn't fail to notice that little blond hairs were beginning to push out on his head. I smiled to myself. Certain Nungal did not totally appear to be Alagní (clones) of one another.
Only the last series that I had done had received a certain treatment. I had subjected the quartz, which we generally used as receptacles for the cells, to controlled sequences of radiation doses, which had targeted influences on the genes. This technique was inscribed within me by my genitor [An]. It gave us several series of Nungal with varying individualities as well as programmed immunities. These specimens possessed autonomous genetic mutations that immunized them against most of the known viruses.
Hudili was without doubt the only survivor of one of these series that spontaneously mutate, because I knew no other like him. Enlil, my very special Alagní (clone), was from one of these particular series, but he seemed to be a mixed-blood, a specimen who synthesized active antibodies that came from different donors. A specimen rather different, fabricated from several Gina'abul models. Had he shed his skin in the same manner?
The confusion of two distinct historical personages into one jumbled tradition is important for us to understand, as it is emblematic of many such jumblings that have resulted in today's inside-out and upside-down religious conceptions.
Parks has gone to lengths to untangle the two. We compress his presentation here, hoping to maintain the clarity of his ideas.
This discussion is supported by the linguistic analysis found at Case 2: MULTIPLE MEANINGS OF THE NAME "MIKAEL".
Each of the two Mikaels is the head of a group of "angels" -- two opposing groups, actually. The name Mikael and variants are also associated with quite distinct personalities in various traditions.
All is in agreement when one realizes that the "Watchers" of the Book of Enoch are the adversaries of Mikael-Ninurta who is in the service of Yahvé (An and Enlil).
There actually were two Ninurtas born to Enlil. He gave the same name to the second, as to his first, who disappeared in the combats, and who was the first Gina'abul of the colony to have seen his first daylight on Uraš (the Earth). Enki always considered this title to be an insult to himself, as the title EN-KI (lord of the Earth) had been conceded to him so long before by the Nungal and the Anunna. He always considered Enlil's choice of the name Ninurta to be deliberate for that reason, showing Enki that he was not alone in claiming the exterior riches of Uraš (the Earth).
In the name NIN-URTA, the Sumerian particle URTA is confounded with URAŠ "the Earth". There is an interesting wordplay in NIN-UR5-TA, "the lord achieved by natural childbirth".
Enlil also gave the name of "Maš to both; this name was carried on the Sumerian tablets.
SIG7-PAB-NUN - "brilliant princely brother", companion of Enki-Ea in the Sumerian texts, also named "Isimmud" (or "Isimud" or "Usmu") on the clay tablets.
Alagní (clone) created by Sa'am/Enki to help him face the difficulties posed daily by his adversaries, Sigpabnum was given all the assets needed to deal with their constant and diverse ruses.
Sa'am had had difficulties with his creation of the Nungal - haste had kept him from checking his materials carefully, and they had been manipulated - and there could not have been a worse calamity than the production of Enlil. This time he took the greatest precautions in fabricating a single exemplary, remarkable and unique.
Sigpabnun clearly displayed aptitudes recalling those of emissaries of the Source, and was admired and respected by all the residents of Kharsag. Ninmah turned around him like a "Numsahar'ra" (a fly). She must have wondered how Sa'am/Enki had been able to compose such a specimen.
The Kharsag residents often called him by the name Sukkal (messenger) because he was Sa'am-Enki's executive officer and seemed to possess the same wisdom as the Life Designers of that name.
His presence was required at every moment. By playing the intermediary, he allowed Sa'am-Enki to become more focused and to concentrate on essentials.