Twilight of the Age of Heroics

 

Annegarra

Time passes.

The Ukubi Annegarra (see Workers) are scattered over the surface of Uraš (the Earth). Some work for the ensemble of the colony external to the country of Máš (Edin), specifically in Kankala (Africa). Enki is responsible for these Kankalians (Africans) and their depots. The great Šàtam has placed several "celestial Dúbù (forges)" - this refers to the control systems described in Workers - in the various agricultural exploitations of Kankala (Africa) to monitor the work.

However, the Ukubi Annegarra who work in the territories of the Urmah Life Designers possess an evident autonomy developed in them by Enki himself. They enjoy the same principle of monarchy that had been established at Nunkiga (Eridu). A sovereign at their head renders account to Enki when he goes to visit secretly.

The workers, under the trusteeship and dependency of Kharsag, are equally governed by a sovereign placed at the head of each city or province. All are under the authority of the Ušumgal and their Great Šàtam.

Royalty being transmitted by the Gina'abul (lizards) to humans - here to King Šulgi of Ur (2094-2047 BCE), sovereign of Sumer and Akkadia. He was deified during his reign, signifying his divine origin. One sees him on this clay seal facing a Dragon who transmits to him the divine power. One of his anthems specifies "that Šulgi possesses a fierce regard and that he is born of an Ušumgal (Grand Dragon). (ANET 585)

The Lú (humans) who work outside the country of Máš lose little by little their familiarity with the presence and physical constitution of the Gina'abul. Those Gina'abul who come in contact with them must take care to wear wigs so as not to frighten them.

Regard of Life. We have mentioned elsewhere that Sa'am/Enki was taking Ninmah's "regard of life" - Úzug (menses) - in order to preserve his longevity in the conditions of the KI's density here in this solar system. (See the discussion of this on our page AG8.html.)

This need for "regard of life" was common to all of the Anunna who were here; without it they suffered premature aging. Therefore each spouse of one of them was required to give him her "regard of life". And by laws voted by the Assembly at Kharsag, the Ama'argi princesses who had espoused children of An shared in that obligation.

They found that the beneficial effects of the substance were enhanced when mixed with Kùsig (gold) by the Kadištu (Life Designers).

We mention this here because the Kankaliens (Africans) had for several hundred years (at the time of this information recording) been helping with the collection of the shiny metal for this purpose. The Kankalian workers, being under the jurisdiction and sovereign authority of Enki, are well treated.

Not so the miners in the territories of the Great Šàtam. They are commanded by the dreadful Mìmínu (greys), who themselves dig in the various mines of the diverse colonies. [In his Ádam Genisiš Note 121, Parks informs us of large ant-like demons encountered in gold mines by numerous non-western and pre-industrial societies.]

These workers labor to the point of exhaustion by the light of their resin lamps and in the middle of their own excrement. They go for days without seeing the light of day.

Enki's miners are directed by a detachment of Nungal. They work by a rotation system and remain only for several Danna (hours) underground. Enki has arranged with Dìm'mege that the mining be done in the Abzu as the working conditions there are better.

Enki is responsible for approximately 85% of the Gina'abul's Kùsig (gold).

 

Separation

As we have mentioned, the first prototypes of Ukubi Annegarra (genus Homo placed after) were deliberately made asexual but the latest versions possessed the two sexes. Enki had on his own initiative modified them so that they could reproduce by themselves. When the Great Šàtam eventually discovered this on one of his inspection tours from Udu'idimsa (Mars) he demanded of the divine Assembly that the Annegarra be "alienated", meaning genetically tampered with. Very fortunately, the Assembly refused to validate this request.

The Assembly did, however, express the wish that discipline be exercised in the villages and the cultures.

From that time, the sovereignty of Nunkiga (Eridu) has extended little by little over the entire land of Kalam (Sumer). Enki is now definitively the one chiefly responsible for activities in Edin (the plain). Laws ruling this country emanate from him.

Enlil has never taken a good view of this development. He has reason to be cautious about it! Enki has put himself as much as possible into position to overturn the decisions voted by the Assembly of Kharsag.

Ninmah has openly advised disloyalty and Enki trusts her.

[Note: the information that follows assumes the reader is familiar with the discussion of the initiation into The Secret of the Dark Stars given on an earlier page. It would definitely be helpful to click here for information given on this by Parks in an interview with Karmapolis.]

 

"Tree of Knowledge"
Other Interpretations

In his Note 122 Parks briefly reviews the literature on other potentially highly suggestive translations that could be made of the Hebrew term Éts Iada from Genesis usually given as "Tree of Knowledge"...

Notably, "Tree of Penetration"!

A dissection of the term yields "abundant (?) mark of the potent oil", or "harbinger/omen of the sanctuary of the potent oil".


Nammu and Enki have begun a progressive initiation of the Ukubi Annegarra who work in Edin into the Secret of the Giš (Dark Stars). The Nindigir (Princesses) are charged with teaching the knowledge of the divine union. The Ukubi Annegarra henceforth possess the mystery that twins the two sexes and permits them to connect to the Source.

Note that the initiation process described previously in the section Deprogramming was performed on the Kankalians (Africans), out of view of the celestial Dúbù. Now the people of Edin (the Mesopotamian plain) are similarly awakened, little by little. The celestial Dúbù are disabled. The intensity of the work is reduced. The Lú (humanity) take the time to live and learn the autonomy that will permit them to face the terrible Assembly of the Dukug (holy mountain), which is a reflection of the holy Ubšu'ukkinna (star system named Maïa in the Pleiades) and its sovereign planet Dukù, the mother world of the Anunna.

Eventually, in spite of the best efforts of the Nin (priestesses), the Great Šàtam discovers that the Annegarra workers possess the discernment of Kadištu (Designers of Life). The Assembly decides to separate for the first time the males from the females in Edin (the plain). This will not take place for several Iti (months) because time will be required to set up the new social and economic organization of the country.

Tensions develop everywhere over all of this. The colony becomes plainly divided, with Amašutum and Nungal on one side and the Anunnaki and Ušumgal on the other.

Enlil sets up Šàtamàn (Sumerian: territorial administrators) to help control the activities in Edin. These Šàtamàn supplement the celestial Dúbù which frequently break down in the numerous cultural zones that are under Enki's responsibility. They administer the orders and transmit the injunctions from the Great Šàtam to the Santana and the Sandan.

This new disposition partly removes certain of Enki's functions as sovereign in Edin. The Nin communicate in part their orders to Enki who then must inform himself as to Nammu, Dìm'mege, and Ninmah. This new regime of Enlil's has as its aim the weakening of Enki's authority over the Lú (humanity) and the Amašutum.

In Kalam (Sumer), males and females are divided by their craft: females are responsible for small livestock while the males cultivate the land. Udu'us, the priestess of small animals, commands the workers; Šetir, the priestess of cereals, manages the males. The females are in the "south" (remember, the world has not turned over yet; this would be north in our system), at the foot of the Dukug, where the livestock is gathered, while the males seed, dig, and harvest the soil of Edin (the plain).

The female Annegarra are very conscientious in their work. By the recent decrees of Enlil and the Assembly, it is these who work in the garden of Ninmah and who occupy the colony's fruit plantations. The Nungal maintain amicable and sustaining relations with the female Annegarra.

As a precaution, Enki sends half of his Kadištu (Designers of Life) to Kankala (Africa) and its Gigal. Their brother Zehuti (Thoth) receives them and instructs them on the functioning of the ancient base of the Urmah Kadištu.

 

Desertification

The next report from the Gírkù might represent an elapsed time of four or five Muanna (years). It could have been later; the text is not completely clear on this.

At any rate, we find that the male Annegarra have become less productive. The separation of males and females has been seriously troubling, and the daily offerings have as a result visibly diminished.

Cruel Enlil's Šàtamàns have added to the social psychosis and infiltrated the consciousness through the imposition of new habits of life and the utilization of force. The situation continues to deteriorate.

It appears that the male Annegarra have been genetically modified after all "for the needs of the colony". [It is not clear why there is a gap in the reporting of this.] As a result, they have entered into a deplorable process of decline (to a previous level).

They work under a sky of a more and more blinding blue and a sun that does not cease to radiate a persistent heat. They are exhausted, haggard, and covered with rags.

Nammu has left Edin for the Abzu, to escape the shrill screams and the snapping of the whips of the Šàtamàn. She has been mute, speechless, for several months, a silence that nothing seems capable of breaking, not even the sound of Enki's voice or the insistence of his look.

From high on their stilts, the Santana and the Šandan cannot avoid noticing the situation. Kalam (Sumer) is now but an immense granary burning under the blaze of a relentless sun and the suffocating desert wind. The level of the two rivers has fallen dangerously. Enki has had to break open two dams in order to augment the waters downstream.

Cloistered in her heavenly Kharsag, Ninmah feels sorry for her children. Ensconced in her royal seat, she watches the burning plateaux with an uncomprehending eye, listening to the divine Nungal orators as they try to coax from her a laugh or even a smile. The Gina'abul recitations and the sound of their sandals on the creaking wood or the polished tiles make up her everyday life.

Kharsag is constantly under reconstruction, the wood cracking and breaking in the heat. Often reconstruction in stone has been considered, but the lovely homes of wood in Kharsag have always had a great effect on the Ušumgal.

When Enlil returns to Uraš, it is to monitor and control the abundance of the harvests, to verify that the tasks have been properly executed in the temples, that all has been sorted into baskets and jars filled with vegetables, fruits, grasses, and meats which have been well provided for the colony.

Enlil cannot but have observed the state of affairs. But the Great Šàtam refuses to be responsible for the degradation of the situation. The laws that he has had voted by the Assembly and the growing oppression being carried out by his Šàtamàn do not seem to move him to any great degree.

Enlil prefers to calm his anger and his appetites in chasing the workers of Edin who occasionally try to hide from their responsibilities.

When he has had enough of the hunt, Enlil returns to his principal home at Kharsag where his family dwells.

His current companion directs his holy residence as well as the line that she has carried. Enlil "honors" his companion with a frenetic and animal anger, not with great passion, as long as she submits to his assaults, wrapped among the perfumed sheets, her head buried in the cushions...

How many times has the wind carried the shrieks of the unhappy one to Enki's ears in his laboratory?

He does not recall the name of this princess, but she henceforth carried the simple surname of Ninlil (Princess of the Wind).

Ninlil has assisted Enki several times, as much as the Ninti (Priestess of Life), in the series of clonings of the Lú (humanity).

Nanna seems the brightest of Ninlil's children. She works at times with the Nungal on the cycles of the stars and heavenly bodies within and external to the Ti-ama-te system (solar system).

Nanna is not a warrior like her half-brother Ninurta, hunter of the Imdugud.

Ninurta has been designated by his father to be the principal in charge of the crops that are moved on the rivers. He conducts a good part of the agricultural attribution for the colonies on the two sacred rivers and the waterways that pass through the temples of Kalam (Sumer).

 

The Lú (humans) who are under the authority of Enki's people now form no more than a confused multitude, more and more difficult to direct, even though the males and females have been separated per the orders of Kharsag.

Prior to this accursed event, Enki had proposed to the Assembly the creation of another species of workers out of the Ukubi-Adam (Homo Erectus) who were ploughing the lands of Kankala (Africa) and the western territories. [This probably should be translated to "eastern".] He pointed out that, in spite of the genetic manipulations that he had accepted under his obligations to the colony, the Ukubi Annegarra is too weak and morally fragile for his everyday responsibilities. Besides, he carries within himself the essence of the Kadištu (Life Designers) and of the Nindigir (priestesses).

The High Council then questionned him on his using the Annegarra, while understanding that it was out of the question to separate himself from these. He had responded that this specimen remained at their service, but more to watch over the small animals (livestock), while the new prototype cultivated the soil of Edin. [That would be Abel in the Bible as shepherd of the small animals while his brother Cain cultivated the land.]

The members of the Uga-Muš (People of the Serpent) did not support Enki in this. The ensemble of the Amašutum had reproached him to be cautious of the discipline of steel exercised by his Kuku (ancestors).

He continually questionned in the invisible what his beloved would have done in his place, but only the baking desert wind seemed to offer any response.

 

Sentence

Sexual Initiation of Humanity
(See Adam Genisiš Note 127)

Parks traces the sexual initiation of humanity through several world traditions, giving special attention to the Mesopotamian as far as the Greek, with the transmission of the energy of the Mother Goddess herself in the sacred temple. He also discusses the many meanings of the practice in the Sumerian civilization.

He points out that, even at the time of the formation of the language of the "gods" by the Anunna, the feminine and her sexual force were terribly redoubted.

The state of the colony continued to worsen. The members of the Assembly implored Enki to put together his new worker and to put him to work as quickly as possible in order to fill the severe food shortages afflicting Kalam (Sumer). An had proferred his sentence at the latest assembly, giving Enki full powers in the name of the Divine Tribunal:

 

(the Divine Tribunal) You are completely responsible for your creatures, Enki. As we have already indicated in this parliament, without our accord, you have taken the decision to transform the Alagni (the Clone) who is at our service, dividing it into two different sexes, causing it to know the mystery of the twinning of the two polarities, bringing a kind of discernment of which the Ušumgal do not approve.

The Nindigir (Priestesses) of whom you are the ultimate guarantor, are charged to this task for you.

In consequence, the beings whom you had assigned to small animal work no longer copulate like their brother Adam (animals) who roam freely over Uraš (the Earth), rather they possess from now on aptitudes that we do not advise and that issue from the secret doctrine of the Uga-Muš (People of the Serpent) and the Kadištu (Life Designers).

Therefore I have decided that the new workers that you will fabricate and perfect with the genes of the Ukubi-Adam (Homo Erectus) must know the affliction of birth. They must arch their back in pain when they give birth.

We order you to create a tighter pelvis.

In the same vein, we ask you to reduce the days of your creature. This is the Mark of the Assembly of Kharsag. Here is the sentence of the Divine Tribunal. In this manner, you will be responsible for the pain of your workers and your destiny will be linked to theirs.

 

It is a possibly surprising fact that the Neanderthal possessed a very broad pelvis, and more precisely a highly elongated pubis. Paleoanthropologists are counfounded. More, this pelvic characteristic is actually present in the first representatives of Genus Homo. A truly distinctive pelvis appeared over 200,000 years ago, that of Homo Sapiens, that is to say, of modern man... (In Archives of Research No. 24, Aug-Oct 2006).

Enki's main problems are closer at hand. What counts most in his spirit is to preserve to the maximum the ensemble of the Ukubi'im (Homo Neanderthalensis), be they Ullegarra ("placed before") or Annegarra ("placed after"). Having seen them enslaved as they were, with so little consideration, is for Enki a supreme insult, especially considering all the effort of his genetrice and the Kadištu (Life Designers).

Noting that Nammu and her females do not validate his reasoning afflicts him greatly. For the Amašutum the Annegarra project is a bitter failure that they cannot seem to swallow. Doubtless they believe that he had not sufficiently respected or handled his opposition in the Assembly.

However, thanks to their hidden instructions, the Annegarra now naturally detect negative thoughts and they have the power to maintain themselves on a higher level of consciousness. It is important to preserve this, as it is important that they be able to maintain their faculties concealed from Enki's Kuku (ancestors).

Enki is certain he is on the right track and, for the first time, has the intimate sentiment that Sé'et would have approved of how he was conducting his life.

This time, Enki takes upon himself the task of doing the cloning series, forgoing even the assistance of an ordinary Ninti (priestess of life) of his mother. Not that any would have offered to help. Not even Ninmah.

But his sister Dìm'mege proposes to do half of the workers, precisely the females, and Enki approves her offer.

He surrounds himself with some Nungal, and together they set operating the Uzumúa Ama'argi, the Siensišar (artificial matrix/womb) from which Nammu and her co-workers had cloned the first line of Ukubi'im (Homo Neanderthalensis "placed before").

 

Our "Caïn and Abel" Story
Refer to Note 129


Parks is here introducing our version of the Caïn and Abel story, which he explains in his Note 129. In this note he contrasts elements of the story with the corresponding material from the Zohar, Berechit II (37a).

Here we learn that Samaël is our Sa'am-Enki; his race (i.e., the race that he created) is the Nungal; fallen angels or "Bené Elohim" are sons of the Elohim - Life Designers.

At this point in his note, Parks goes in some detail into the tangled tales of the relations between Adam, Eve, Caïn, Abel, Yahvé, the Biblical Serpent, etc. We perhaps arbitrarily declare this level of material beyond our scope, leaving it for the reader to find in the book Adam Genesiš in the French at any time or in English as it becomes available. In any event, there is variation from our own story.

Parks recommends, and we concur, that the reader refer to the diagram The Two Adamic Lines for all the details.

Note 130

"The thesis of a brain in the course of enlarging is a myth: its size has been stable since the appearance of modern man. Scientists explain this fact, which contradicts Darwin, by saying that more than simply the biological evolution of man is at work, man being shielded by his technologies and cultures from natural selection and its corollary, environmental pressure" (sic), in Science et Vie, December 2005, pp. 67-68.

In fact, the hominid known under the name Homo Sapiens appeared suddenly 200,000-300,000 years ago. We're describing of course the specimen that the Gina'abul created especially for their needs after their failure with the Neanderthal.

The brain cavity of the Homo Sapiens is practically 50% larger than that of its predecessor, Homo Erectus, the evolved "ape" that we regularly dig up, and which official science assigns to ancestors of Man. Since this epoch, the human brain has not budged in size one iota!

No one explains this morphological difference, even less the Darwinians, because by all evidence the appearance of this being gifted with reason occurred abruptly.

One should also note that this is a circumstance unique in the entire history of the evolution of species on our planet. Why did the ancestor of man develop intelligence so rapidly when the ape is said to have passed nearly six million years of the most complete evolutionary inertia. This is all a veritable farce!

We have the answers to all of these questions, thanks to the writings that we study in this series.

The human did not descend from the ape in a natural fashion, as is vividly testified by different traditions and certain passages of the tablets as well as archaeological insufficiencies.

Homo Sapiens

They begin with the genes of the Ukubi-Ádam Dili (Homo Erectus), improving the prototype, conforming to the decision of the tribunal of Kharsag. The Ukubi-Ádam Min (Homo Sapiens) possesses a more voluminous cerebral cavity than the primitive version conceived by the Gina'abul, though slightly smaller than that of the Annegarra.

The 500 Alagni (clones) emerging from the Siensišar are fully prepared for work. Males and females are conjointly directed toward the cultures of Edin. The habitations of the Annegarra have been left there for them, these latter having rejoined their feminine counterparts at the foot of the Dukug, on the edge of the colony's broad and fat pasturages.

Recall that those Annegarra were once male and initiated by the Priestesses, now genetically modified. Parks notes an ironic parallel with the experience of the calves for whom they now care. The little ones are separated from their mothers who visit them only once in the morning and in the evening. They are emasculated at an age of several Iti (months). If this is performed later, at the time of adolescence, the resulting steers are generally rebellious and poorly adapted to work.

It is also at the foot of the sacred mountain that the beasts destined for the reproduction of the flock and those intended for consumption are rigorously sorted. The ones who will cleave the nourishing earth and turn over the fields of the colony are sent from here to the vast Edin.

The Udu (sheep) graze on the slopes of the Dukug. They are precious for their milk, their wool, and their meat. Their milk is collected and the wool spun by hand by the Annegarra females for the benefit of the colony.

 

The Ukubi-Ádam Min (genus Homo-animals second = Homo Sapiens) has dark skin as does his brothers Ukubi Ullegarra and Annegarra. He has been received by the Mìmínu (greys) and put to work without hesitation. The new worker has burning eyes, he eats the dust of Edin, and cultivates as well as can be done the sterile lands of the Great Šàtam. His struggle for his survival and that of our colony is impressive.

The Ukubi-Ádam Min (Homo Sapiens) very quickly begin to multiply on their own. The males are in permanent fear of fecundating their females, who live in ferocious battle against their numerous pregnancies. In bed, the females terribly intimidate the males. Their cries are frightening and the effort that they endure is (to Enki) unsupportable. He weeps at the repeated sight of that which they have been obliged to create. How often is he nauseated and must he place his hand over his stomach?

A profound anger overcomes him little by little. He will have his revenge and the humans theirs!

 

Dilmun / Atlantis

Parks now turns his attention to activities on the island of Dilmun, described as "an isle to the east of Kankala (Africa)". Of course, "east" is possibly "west" to us, the earth having overturned at a later date. This is always a source of possible confusion and error for us.

You can perform a simple web search for conventional information about Dilmun. We did that, and the first reference that turned up seems pretty useful: http://www.answers.com/topic/dilmun.

 

Two Dilmuns
 
(See Note 131)

Although Dilmun is generally equated to the island currently known as Bahrein, Parks cites the work of Guy Rachet, the well-known specialist on Mesopotamia, concluding from the Sumerian tablets that there was a much more ancient "Dilmun" to the east. See Parks' Note 131 for details and documentation references.

Parks also quotes lines 285-294 of the Sumerian poem "Enki and the Order of the World" about this epic place, as well as similarity or matching with Plato's descriptions of Atlantis. He also mentions the significance of the tablet "Enki and Ninhursag", presenting Dilmun as a "Paradise", a sacred land named "Land of the Living", which is to say "Land of Immortality".

See the note for full details.

However, this is conventional information. Parks maintains that there were two Dilmuns, and he is referring to the older one that is often not recognized. See his Note 131, mentioned in box at left.

At any rate, Enki has convinced Ninmah to leave Kalam (Sumer) and relocate to Dilmun with him for a time, as long as Ninlíl has replaced her as companion of the Great Šàtam and sovereign of the Anunna, and appears to be capable and a just being.

They set up in Dilmun another granary for the colony. The habitations are in stone, as in Edin, rather than wood as at Kharsag.

Enki is the only one to know that under their feet pass tunnels leading to the Gigal, the secret base of the Urmah felines.

Several Ninti (priestesses of life), Šandan (arboriculturalists and horticulturalists), and Santana (plantation chiefs) work on the isle at their sides. The people are constituted exclusively of Annegarra males and females whom Enki has extracted from the sovereign authority of the Ušumgal. Sigpabnum (Isimmud), Enki's appointed representative, is with them. A contingent of Nungal and Anunnaki volunteers is there as well. It is a safe haven where they feel happy and live in peace.

It's not clear how much time has passed here... but an enormous expanse, and a city has grown, at least! Parks equates the early Dilmun with the reputed Atlantis. In his words, The Dilmun of the first ages is assuredly Atlantis.

The principal zone of Dilmun/Atlantis is surrounded by three peripheral bands of water connected at numerous points. Here stand the temples and the royal habitations. An imposing Unir (pyramid) surmounts the isle's ensemble. It resembles the one found on Mulge-Tab, the satellite of Mulge (the Black Star), where several Abgal amphibians are found.

Nammu is the one who has designed the plans, according to the doctrine of Gagsisá (Sirius). Enki and his people call it "the Light of the Horizon". It has the function of transfiguring souls, a technique that Enki has not yet completely learned. Ninmah has said to him on several occasions that it is not yet usable as its quartz crystal is not yet in place on its summit.

Parks goes on to describe the sumptuous, even luscious culture here. We'll just note that, but important for our historical development is the point that the feminine reigns here as master. The Nindigir (priestesses) officiate in robes of white linen. They are grand experts in plants and medicinal potions.

Ninmah continues to offer Enki her "regard of life" without condition, by the way.

But he continues to recall, with pain, his beloved (Sé'et). He begins to wonder, as he watches silhouettes of new females being extracted from the matrices, if it would not be possible to give life to Sé'et again that way.

In fact, he decides to try to accomplish exactly that.

(Enki) May the Source pardon me if I derange the divine wheel of time. I sense myself so soiled by the genetic manipulations that I have been required to accomplish in the name of our colony, that fate has for me no worse than what I have already experienced.

 

Ninanna

Ninanna (Priestess of Heaven), granddaughter of the Great Šàtam, visits regularly in Dilmun. This Nin (Priestess) is highly ambitious and her "smoky" grandfather reserves a glorious destiny for her. The people of Kalam (Sumer) acclaim her as a prodigy and the Anunna as a future sovereign of the country of Máš. She never admits defeat. Her eyes are avid for power and education.

This is a princess of very great beauty, of albino skin.

She entertains a strange relationship with her grandfather Enlil. She never ceases to wish to satisfy him. The Great Šàtam possesses all the powers and to fulfill his immeasurable appetites is hardly imaginable for this priestess.

Ninanna has climbed the social scale like an arrow.

Enki has a strange sensation. He has the sentiment of having known this being, of being informed of her perfections and imperfections.

Her exploits resonate as far as Dilmun. Those males she places in her bed, she raises to lord and king, but they have no status with her. Once they submit to her weighty authority, they are but instruments in her hands.

Enlil has invested his granddaughter with supreme powers. She is a redoubtable warrior. Her military exploits are known over all the Earth. The various Lú (human races) that she has modified and placed under "our" (Enki's?) orders have all known how to speak with her.

Ninanna has destroyed several Imdugud bases.

She has recently found the trace of the hard core and sovereign of the Gina'abul royals, the Kingú-Babbar. They had buried themselves in the depth of the KUR, under the nose of the Ušumgal. The KUR-BA-LA (1st dimension) of Uraš is their hidden abode.

Ninmah and Enki have been solicited for an extraordinary convocation of the assembly on the Dukug... actually several Iti (months) ago, but Enki invoked Ninmah's extreme fatigue to avoid the trip to Kharsag.

Truth is, diplomatic discussions are no longer among their preoccupations. Ninanna has come to play her charms on Enki, to cause him to change his decision, but he has cordially set her in her place.

Since then, the slimy Mušgir (dragons) of the Ušumgal have tried to upset or disarrange the royals, but they have been beaten. They are novices at battle.

Kalam (Sumer) is in turmoil. The Anunnaki of Eden and Edin redouble their vigilance and patrol the country from end to end... ironically to Enki, as he knows perfectly well that the Kingú-Babbar will not budge. Their strategy has never been one of frontal attack, but rather of wearing down over time.

They have been in place for so many Limamu (millennia). Their objective is to let the Ušumgal kill each other off and to pick up the crumbs. They have their time, they are masters of the dimensions...

Forced Clonings

Enki is anything if not honest and frank in his recordings into Ugur. We come now to his confession of his actions performed in the quest to recover Sé'et.

He has, as we know, been cloning females in his search. It seems he has freely profited by his cloner status and his idle and luxurious life to bring each of his creations one by one, to his bed, as lovers. They were all different; certain of them mysterious and crafty, others beautiful and ardent with slender, willowy bodies. Some were completely disconcerted; others did not hide their most shameful desires. They rolled in the silk and practiced the rites of drinking and ecstasy, even though alcohol usually has no effect on Enki.

Each Ud (day) he mixes flesh with one or another of them. His monstrous and limitless despair over the impossibility of retrieving (his promise) has doubtless hidden reason from his eyes... only to recognize his "love" would suffice now. But he is obstinate however. He has even tasted their "nourishing substance" in the hope of becoming certain, because he believes failure is impossible.

[Parks describes in his Note 134 how this sequence may be what is being described on the Sumerian tablets as the tale "Enki and Ninhursag".]

Enki has not foreseen the fatal consequences to all this.

A moment comes when Ninmah renders count of the situation. No doubt she knew of it from the beginning. It is her way... she always makes it seem completely disconcerting when she pretends to discover Enki's dealings.

She hurls herself at Enki. Her voice can be heard over the entire isle. Even Nammu has never reprimanded him in this manner.

The sovereign of Dilmun reminds him of the powers that he has just transmitted to all these Nindigir (priestesses). They all now possess the force of Niama!

Ninmah, totally irritated, decrees that she will now withhold her "regard of life". Even when Enki explains that he has only been trying to recover Sé'et, she tells him, with wounded voice, that had she known to love him, he would have forgotten Sé'et a long time ago.

She tells him it was a great error to have employed all his knowledge of cloning all this time, done all these calculations, etc. He had placed too much confidence in his mother, who could have told him that Sé'et's genes are in the library of their genetic patrimony, where they have been imported and preserved from the time of the battles in Mulmul (the Pleiades).

To Nammu, a Life Designer, life and death are one. At any rate, she doesn't possess the same ties to Sé'et as Enki does to his twin sister.

Enki is going to have to pay for his outrage. Ninmah does not know what will be the sentence of the tribunal who will judge him, but if it is clement and if his sin comes to be considered venial, Ninmah will cede to him the genes of his sister once he has been purged. He will then be able to revive her using the power of "the light of the horizon". Then he will have his liberty, as Sé'et will be able to give him her "regard of life". He will have forever his place of omnipotence, here in Dilmun, with her, she whom Ninmah has never succeeded in suppressing in his memory.

Enki is suddenly revived by this revelation from his deep and interminable torpor. Ninmah responds with a smile...

She has brought Enki's mother and sister to Dilmun. After an exceptional and laborious session, the Amašutum Council found that Enki had outraged several Princesses. His sentence appears to have been alleged that "his natural sympathy goes toward oppressed slaves of this world". This must be resolved by his passing the "Fire of Peš", the ultimate Amašutum initiatory proof which "indemnifies all".

He must without question pass this initiation in the epoch when he frequented the Margíd'da (the Great Bear) before the war in which they are currently engaged. He must definitively achieve his "knowledge" with the Gina'abul females.

The Amašutum Council has advanced that in order to obtain the confidence of the ensemble of the Nindigir (Priestesses) and remain "the reflection of the Mistress of Light" and the Barag (king) of the Uga-Muš (People of the Serpent), he must undergo the power of Gissu (the Shadow) and of the Zalag (the light) of which the Amašutum pretend to be the issue.

All that Enki can do is to pray for a decision without risking the loss of everything and above all the feverish hope of gaining his loved one. He is near his goal. He does not know if he will survive; this proof seems hermetic and very risky. If he does not, he wishes that the person who reads what he has written in this crystal will know that all is true and clear. Finding his promise was always his only intention whom he loves more than all the world. May the Source pardon him if he has used his authority and his science to try to arrive at his ends. If he does not return alive from this proof, he would perhaps finally be with her. The Source will decide it...

 

(Enki) Za e ki-ág-gu Sé'et
I love you, you are my love, Sé'et