The language in which Parks received his information was completely unlike French, yet he knew it as though it were his native tongue.
For some years he had believed the language to be Hebrew, but was disabused of this idea through the use of a Hebrew syllabary (a set of signs or symbols representing the sounds that make up the words. Since these constituent sounds have their own meanings, one can use this tool to decompose and understand the complex meanings of complete words).
It is this focus on the phonetic values of the syllables that distinguishes Parks' linguistic methodology. These exhibit a common base among numerous ancient languages.
Parks learned that the codification of languages was associated with the existence of castes in the society he had experienced in his visions: that of the Gina'abul (Sumerian word for lizards). By the end of the 1990s Parks understood that the phonetic values of the Gina'abul were to be found in both the Sumerian and Akkadian syllabaries.
The Sumerian language, he points out, embraces a system that was totally formed from its first appearance and which has undergone only rare developments over time. Sumerian belongs to no known linguistic group, while Akkadian - a language spoken in the north of Mesopotamia and structured from the Sumerian syllabary - is the ancestor of Assyrian and Babylonian, themselves belonging to semitic groups such as Hebrew and Arabic.
In fact, Parks found that there actually is a single Sumero-Assyro-Babylonian syllabary on which are based the principal words of numerous ancient languages: Arabic, Chinese, Dogon, Egyptian, Ancient Greek, Hebrew, Hindi, Hopi, Japanese, Latin, the Germanic languages and many others.
These syllabaries could be used to decompose certain biblical terms and to understand their deep meanings.
Decomposing a word required knowledge of the context that had led to the original assembling of its terms. For example, he explains, the Sumerian Gina'abul can be decomposed as GINA-AB-UL ("veritable ancestor(s) of the splendor"). When one understands the sickly vanity of the beings Parks experienced, one is not surprised by this appelation.
Take the name Adam, which we are supposed to believe comes from the Hebrew in relation to the terms adama (clod of earth?) or adôm (red). Parks is unaware that any author has considered the Sumerian Á-DAM, which means "beasts, animals, flocks" or "levy (?), establishment, installation or colonization," all subsumed under "inflict!"
If Á-DAM were to designate persons, they would be "beasts, animals, levied, established, installed," or even "colonized, inflicted."
The idea of an enslaved being, totally submissive to "gods," is reinforced in the equivalent of the term Á-DAM in Akkadian, which is Nammaššû, translated phonetically in Sumerian as nam-maš-šû, "the demi-portion to charge."
What could be more precise?
Parks applies this method to determine and verify in detail virtually every translatable term in connection with the history he relates. In Le Secret, the number of words that he did not decompose with the aid of the Sumero-Akkadian syllabary could be counted on the fingers of one hand. He believes he is the first to use this decomposition method.
The syllables of Sumerian and Akkadian words allow Parks to decompose the principal words of other ancestral languages: Chinese, Hebrew, ancient Greek, Latin, Germanic and Amerindian languages, etc. That leads to a unified understanding of all languages.
Parks provides in the current volume the accents and numeric labeling of syllables that are part of his system.
Origins and Sequences
The Emešà language (the "matrix language" or "heart of the language") is the original language of the Gina'abul females, who Parks thinks - though he did not see this directly - developed slightly earlier than the male Gina'abul. From this mother language the females (Amašutum) created the Emenita (male) language for the use of the males and for communication between the males and the females.
Meanwhile, the original (Emešà) language was then abandoned as long as peace prevailed.
But eventually, war returned to Earth, led by the Anunna (see Races).
At first there was no segregation between the sexes among the Gina'abul. But the males discovered the secret of the feminine sexual power. A group of these males, the famous Ušumgal and Mušgir (see Races), then decided during the Great War to capture and imprison the females, oppress them, and make them submit to abominations so as to seize that power for themselves.
Confined by the males, the females developed Hermetic rites and other secrets in order to protect themselves. As writing became too dangerous, and as many females were unable to use telepathy, a talent enjoyed by all of the males, and needing to be able to communicate among themselves with full confidence, they reactivated and brought up to date the Emešà, with its supplementary linguistic particles, and used it again for secret communication between themselves.
The use of Emešà was forbidden to males and more particularly to the Anunna subgroup.
For their part, the males communicated in Emenita (litt: "male language"), known to us as Sumerian. The Gina'abul priestesses also used Emenita, which they themselves had constructed, for communicating with the males.
The various Gina'abul idioms, such as those of the Abgal and the Sukkal, and the Emesal that was "implanted" during the Paleo-Babylonian epoch, were composed from the much richer mother syllabary. This is also true of Akkadian (Assyro-Babylonian), which did not evolve from Sumerian at all, as believed by Oriental language experts.
It's easy to understand their misconception, as they have only inscriptions on tablets to work with, and human writing did evolve, varyingly within the different Mesopotamian regions, beginning with the primitive Sumerian pictograms of 3500-4000 BCE, whose purpose was to tally the riches of the "gods," and leading to the Assyrian cuneiform.
But the spoken languages were introduced, modified, replaced from time to time, and did not evolve.
Karma One: In your first work, Le Secret des Etoiles Sombres, you presented a codification of Earth's ancient languages through the use of the syllabary of the Sumerian-Akkadian spoken by the ancient "gods". Your demonstrations were striking. In Ádam Genisiš you continued with your reasoning and explained to us that this codification had the objective of destabilizing the world of the "gods" and not that of the humans as the Bible indicates.
Anton Parks: The Sumerian and Akkadian languages are the basis of all the idioms and terrestrial languages; I think that the multitude of examples that I have been able to place in my two first works [see Decoder] demonstrates this very well. In a manner of speaking, all the commonly-used terms of the ancient languages have been codified thanks to the Sumerian or the Sumero-Akkadian.
The reason for this codification is the war that separates the world of the "gods" from the one found on the clay tablets composing the Mesopotamian mythology. Even before the last wave of the "gods" arrived, there already existed two distinct languages: Emešà ("matrix language") of the females, encompassing all the particles that can be found in Sumerian and Akkadian; and Emenita ("male language"), used by the males.
For reasons tied to an ancient conflict between the male and female Gina'abul (the lizard "deities"), the priestesses already were using a sort of coded language for secret communications between themselves. This same linguistic agency is found on Earth as the Emešà (matrix language) and Emesal ("refined language") spoken by the "goddesses" and the earthly priestesses in the more recent epoch, while male humans used Emegir ("princely language"), also known as Emean ("heavenly language")... that is to say, Sumerian, which is derived from its ancestor Emenita.
Despite many attempts to reconcile Sumerian with other languages, Sumerian remains completely apart, belonging to no known linguistic family. Only Akkadian seems to belong to the Semitic languages. Nevertheless, the affinity of Akkadian with Sumerian is seen in the use of the verbal form at the end of each sentence, a particularity not found in any language said to be Semitic. Certain linguists have said that it appears to be a Sumerian influence and that the Akkadians had adapted their writing to the Sumerians. I don't agree with this opinion, because the Akkadian writing sprang up at the birth of the Sumerian cuneiform (approximately 2500 B.C.) and the Semitic carriers of the Akkadian were present at least around 2600 B.C. Recent research distinctly demonstrates this... Moreover, Akkadian appeared fully-formed from its debut, "as though descended from heaven", which makes this language the most ancient of the Semitic branch....
As far as concerns the cuneiform writing that is today the most visible evidence of a complex and structured ancient Near-East history, I remind readers that this appears to be a purely terrestrial form of writing, invented by humans and not by the "gods". I would add that the epic accounts found on the Mesopotamian tablets retrace in part historic events that, very often, were not contemporaneous with their (human) drafters.
Looking again at the dialect of the Assyrians and Babylonians, it is very clear to me that Akkadian is derived from the "matrix language" possessed by the "Digir" priestesses ("divinities") of the Mesopotamian pantheon.
The males (the Anunna) were in conflict with them. Moreover, as I demonstrate in my first two books, Sa'am-Enki was more on the side of the Nindigir or Amašutum females than on the side of his creator An and An's right arm Enlil.
It is actually Enki who mixed the language of Man according to the writings on the tablets; it is he who codified [encoded?] the languages as a means to break Enlil's domination over the human beings who originally all spoke but one language:
"Formerly, there was a time when the countries of Šubur, of Hamazi, of Kalam (Sumer) where are spoken so many languages, the country and principality of the divine laws, Uri, the country provided with everything necessary, the country of Martu that rested in security, the entire universe and all the peoples together, rendered homage to Enlil with one single language. However, the Father-Lord, the Father-Prince, the Father-King Enki, [...] the Father-Lord was angry....
"[...] Enki, the Lord of Abundance, whose commandments are certain, the Lord of Wisdom who scrutinizes the Earth, the chief of the gods, the Lord of Eridu, gifted with Wisdom, changed the words of their mouth, put discord there, in the language of Man, which had once been unique"
Enmerkar and the Lord of Aratta
Extract from a tablet in the Ashmolean Museum of Oxford
I explain in the first book that the codification secretly organized by Enki and his people, the Nungal, that is to say the "watchers" or B'nai Elohim (sons of the Elohim), made use of the totality of the original dialect (Emešà, the "matrix language") of the priestesses. The creation of new dialects from the full Sumero-Akkadian syllabary was made possible not only through the repeated use of particles said to be Akkadian -- originally unknown to the male "gods" -- but equally through the inventive criss-crossed and tangled employment of the three principal elements that form a sentence: the subject of the action, the object, and the verbal form.
As will be indicated in the third volume of this series, the appearance of the Akkadian language is one of the last maneuvers of the rebel clan to counteract the domination of the Ušumgal-Anunna (Yahvé) over Mesopotamia, which is where the monarchy of the "gods" was principally implanted.
Enki is sometimes named MUŠDA in Sumerian. This epithet defines him as being the "grand architect" or even the "mason" of the world, but the decomposition of this term into MUŠ-DA gives us "powerful reptile". This crafty reptile, responsible for the cloning of humanity and the codification of the languages of Earth, is no other than the biblical serpent, he who foiled the plan of Yahvé in Eden, at a time when under the orders of this same Yahvé.
Enki, "the reptile", recalls in every way the Sumerian term EME-ŠID ("lizard"), whose strict definition EME (language, word, tongue) + SID (to memorize, recite in a loud voice, enumerate) renders for us "he who enumerates the language(s)" or "he who recites the word"!!!
As I demonstrate in my two first works, the Old Testament is a mediocre counterfeit that outragously uses the much more ancient Mesopotamian and Egyptian traditions....
I know that readers and independent researchers will claim that the different possibilities offered by the game of Sumero-Akkadian homophony explains why it will always be possible to decode in foreign terms... Clearly they are perfectly correct to think this and this is why the code was difficult to break in the past, even by the Gina'abul who spoke Emenita or Emegir (Sumerian) to perfection...
Likewise, since vowels differ according to the regions of the globe and particularly in the Orient, some will not understand the phonetic choices that I make to decode various terms. I wish to make clear that every phonetic possibility is possible, even at times substituting vowels that we know to be nonexistent in certain languages.
Take for example the Egyptian name of Isis, which is Aset or Iset, according to interpretations. We obtain: A-SÉ-ET "source of the foreknowledge of life" or I-SÉ-ET "lamentations of the foreknowledge of life". These two constructions convey a perfect definition of the person of Isis as source, that is to say "mother or mourner (of Osiris) responsible for the foreknowledge of life (Horus)".
Gerry Zeitlin and I have realized a schema from the understanding that I have been able to pull from this history of the matrix language. Gerry's work is remarkable in the degree to which it permits me to materialize and authenticate concepts and data that would have been difficult for me to present or circulate on my own. Our collaboration is very important. Gerry has created several diagrams for Ádam Genisiš that also appear on his site in which he analyzes my work meticulously.
Parks is adept in the use of the Gina'abul code, and exploits it frequently and highly convincingly to plumb the inner meanings and also the historic references embedded in the words of many languages. For these web notes I have created a Decoder to centralize this aspect of Parks' work. The Decoder is really the heart of the Notes. Readers may benefit from studying it, as it is constructed not only for reference but also to fulfill a teaching function. Some of Parks' most important discoveries can be found there.
Most of the translations or decodings discussed by Parks are of individual terms or words, in which the rules of translation are simpler than for complete sentences in the Emesa and Emenita languages. Even a novice can easily follow these translations of two-, three-, or even four-syllable words.
In the Gina'abul language the context of situations is important, as only the specific circumstance results in a term being constructed in such or such a manner. The rebel Gina'abul knew the context of the words and the keys of the different particles that they used to create the terms one finds today in Sumerian.
The translation of certain words is hindered when they are taken out of their context, especially considering that the Gina'abul-Sumerian language possessed concepts and realities having nothing to do with those of present-day society. That makes all the difference, and it is also for this reason that our language specialists have not been able to detect their codification.
The complexity of the Emenita language used by the Sumerians lies essentially in its numerous homophones (syllables with similar pronunciation) which are distinguished by their length or phonetic force. In order to differentiate between the numerous homophonic cuneiform signs on the tablets unearthed in Mesopotamia, the French Assyriologist F. Thureau-Dangin developed, in the 1920s, a system of accents and numeration for each sign.
A current explanation of this system for denoting Sumerian "logograms," and a substantial listing of them, is available in the online document Sumerian Lexicon, Version 3.0 by John A. Halloran.
Please turn now to the Example 1. at the top of the Decoder page to see how the words for "King" in six diverse languages can all be decoded by Parks' method, producing the concept of "King" with various nuances.
Example 2. on the terms for "Woman" in many languages both introduces and gives initial evidence for the central proposition of the entire set of books by Parks: the widespread pre-modern understanding of the true nature of the female: "She who transmits at one time the power and the understanding!" This is a remembrance of the transformation of Adam in the garden of the "gods."
This precise example contains the greatest secret that has ever been hidden from humanity and the code that derailed the Anunna faction for many millennia.
Recall the discussion and diagram depicting the early languages that were brought to Uraš by the Gina Abul. Parks has much more to say about how this language system became the foundation for the more familiar languages of Earth.
As time grinds on on Uraš, the various Ukubi (genus Homo) have become the adorators of the Great Šàtam (territorial administrator). Preservation of the Ukubi'im (Homo Neanderthalensis) and his autonomy is Enki's priority.
Enki, five Abgal, and some Nungal are traveling across Kankala (Africa), on a mission to secretly observe the plans of the rulers of Kharsag.
Their investigations in the various regions are suggesting to them that the Ukubi (genus Homo) are expressing themselves with a disjointed vocabulary taken in part from the Emenita (male language) of the Kuku (ancestors). Everyone communicates in a rudimentary dialect of this same Emenita (male language). This leads them to conclude that Enlil and his partisans wish to extend their domination over the Lú (humanity), a step in the building of a new world cult.
Enki has discussed this situation with the Abgal; they have decided to recompose the language of the Ukubi (genus Homo) from the Emeša (matrix language) of the Nindigir (priestesses). They will not be creating a new language, but conceiving from the Emeša hundreds from an abundance of particles. Each ethnic group, each nation will speak its own dialect and Kharsag and the Great Šàtam will be thus incapacitated from dialoguing distinctly with the ensemble of the Ukubi (genus Homo) (see diagram in discussion and diagram).
The work is difficult. Parks describes the process of moving around Kankala, inserting certain new words and finding eventually that the Anunnaki have been back making other changes, in a constant linguistic struggle, but one which Enki and his people are slowly winning. The territories of Enlil and especially Kalam (Sumer) become the targets.
Recall Ninanna, the granddaughter of Šàtam, who will develop into a very important figure. She has been collaborating with the Kukus (ancestors). She aided her grandfather in his quest for new territories and workers. While carrying much responsibility for the army of the Annunaki, she has succeeded in bringing some peace to pass between them and the Kingú-Imdugud.
The Nungal who no longer live at Kharsag put themselves sometimes behind the daughter of Ninmah, and they have been involved in combat, but Ninanna has always been able to separate them and organize negotiations that bring some peace. Ninanna is herself Babbar (albino), which brings her some estime on the part of the royals and the Nungal. Nammu seems to appreciate this character trait of the lively Nin (priestess). Is this because she has cloned the strange Babbar (albino) named Hé'er who follows her like her shadow? Could he be the lover of Nammu? No one knows anything, not even Enki's two sisters.
Ninanna appears imprisoned by her glorious aspect and seems to spend her time searching for a Gina'abul or even a human of her measure. She possesses a terrifying aspect that throws to the ground her enemies, even her friends or lovers. Her indomitable youth will be tamed by no one. She wears sweet and intoxicating perfumes in the hollow of her neck and, it seems, between her breasts. Beads of color and turquoises stream over her body.
The granddaughter of Enlil is overproud, authoritarian, touchy, bitter, and one to hold grudges. None dare oppose her. She listens to only three among the Gina'abul: An, Enlil, and Enki himself when she is not receiving a response from the other two.
When she goes to find Enki at Dilmun (Atlantis), Nunkiga (Eridu), or in the Abzu, it is mostly to complain of the lack of consideration manifested by those under her tutelage. Sometimes she loves confiding in Enki a jealousy of which she herself would be the cause.
Her fashion of dress speaks greatly of her covetousness. When the ambitious Ninanna dons her great coats draped over a tunic, enlivened with little leather boots, it is often to meet a diplomatic requirement.
On the other hand, when the passionate princess of Edin puts on her piles of brilliant silks or short body-fitting belted dresses and her sandals encrusted with jewels, it is for festivities or parties of pleasure.
The Ukubi whom she frequents and who live on her grandfather's territories dispose their offering at her feet as mark of submission; yet she is highly respectful of the human genre. The multitude is at times her refuge, her retreat, when the Gina'abul world demands more of her than she can give.
Since Asé'et and Enki are together again, and advance hand-in-hand in love, Asé'et possesses the power of Niama. She often communicates with Enki via the use of Kinsag (telepathy).
Enki states (in the Gírkù) that their monarchy is maintained through a combination of power and constant vigilance. They must elude both the palace intrigues and the superstitions forged by the holders of power.
Asé'et continues her work on genetics, dividing her time between the Abzu and the Gigal. She is constantly surrounded by the vigilant Zehuti (Thoth), the Abgal, or the Nungal. Enki joins her when he can, but they live separately. Her relationship with Nammu has improved, and Enki believes his mother has communicated to her much information on the techniques of cloning.
Eventually Asé'et displaces herself with Nammu and Zehuti (Thoth) at the heart of the plantations, while she remains a gardener in her soul, devoted to examining the working conditions of the human workers.
Asé'et and her Nungal have installed Ukubi Annegarra Lubarra (placed after, whites) in the great territories of south Kankala (Africa, except today, because of the inversion, this would be Europe). They live for the moment in full liberty, seeming to have no relations with the regime at Kharsag. Their language is from the beginnings of the codification out of the Emešà (the matrix language).
/As he elaborates in his Note AG 143, Parks is not claiming the existence of a single mother tongue as the origin of all human languages; he does not think there is archaeological evidence for that. Rather, he strongly invites researchers to consider the existence of a system of codification of languages based on the "Mesopotamian syllabary". This would finally lead the scientific world to the discovery of the origin of human civilization./
Ninmah at this time is not in Dilmun; she has been summoned by An to join him on Udu'idimsa (Mars). There she works on another cloning project: a new type of worker needed there. These are destined to form the people of that planet.
Enki has no further contact with An, but he knows from Ninmah that the first exemplaries bear the name "Abba'ár" ("the glory of the father"). On Uraš (the Earth), they are called "Abar" ("the foreign force").