Zecharia Sitchin...



Nibiru...

NIBIRU

According to Zecharria Sitchen, Nibiru is a planet that returns to an orbit between Jupiter and Mars every 3,600 years. He refers to it as the 12th planet--the home of the Gods who seeded our present root race.

From Mr. Sitchen's Earth Chronicles

Events Before the Deluge

Years Ago:

450,000 On Nibiru, a distant member of our solar system, life faces slow extinction as the planet's atmosphere erodes. Deposed by Anu, the ruler Alalu escapes in a spaceship and finds refuge on Earth. He discovers that Earth has gold that can be used to protect Nibiru's atmosphere.

445,000 Led by Enki, a son of Anu, the Anunnaki land on Earth, establish Eridu -Earth Station I - for extracting gold from the waters of the Persian Gulf.

430,000 Earth's climate mellows. More Anunnaki arrive on Earth, among them Enki's half-sister Ninhursag, Chief Medical Officer.

416,000 As gold production falters, Anu arrives on Earth with Enlil, the heir apparent. It is decided to obtain the vital gold by mining it in southern Africa. Drawing lots, Enlil wins command of Earth Mission; Enki is relegated to Africa. On departing Earth, Anu is challenged by Alalu's grandson.

400,000 Seven functional settlements in southern Mesopotamia include a Spaceport (Sippar), Mission Control Center (Nippur), a metallurgical center (Shuruppak). The ores arrive by ships from Africa; the refined metal is sent aloft to orbiters manned by Igigi, then transferred to spaceships arriving periodically from Nibiru.

380,000 Gaining the support of the Igigi, Alalu's grandson attempts to seize mastery over Earth. The Enlilites win the War of the Olden Gods.

300,000 The Anunnaki toiling in the gold mines mutiny. Enki and Ninhursag create Primitive Workers through genetic manipulation of Ape woman; they take over the manual chores of the Anunnaki. Enlil raids the mines, brings the Primitive Workers to the Edin in Mesopotamia. Given the ability to procreate, Homo Sapiens begins to multiply.

200,000 Life on Earth regresses during a new glacial period.

100,000 Climate warms again. The Anunnaki (the biblical Nefilim), to Enlil's growing annoyance marry the daughters of Man.

75,000 The "accursation of Earth" - a new Ice Age-begins. Regressive types of Man roam the Earth . Cro-Magnon man survives.

49,000 Enki and Ninhursag elevate humans of Anunnaki parentage to rule in Shuruppak. Enlil, enraged. plots Mankind's demise.

13,000 Realizing that the passage of Nibiru in Earth's proximity will trigger an immense tidal wave, Enlil makes the Anunnaki swear to keep the impending calamity a secret from Mankind.

Events After the Deluge

B.C.

11,000 Enki breaks the oath, instructs Ziusudra/Noah to build a submersible ship. The Deluge sweeps over the Earth; the Anunnaki witness the total destruction from their orbiting spacecraft.

Enlil agrees to grant the remnants of Mankind implements and seeds; agriculture begins in the highlands. Enki domesticates animals.

10,500 The descendants of Noah are allotted three regions. Ninurta, Enlil's foremost son, dams the mountains and drains the rivers to make Mesopotamia habitable; Enki reclaims the Nile valley. The Sinai peninsula is retained by the Anunnaki for a post-Diluvial spaceport; a control center is established on Mount Moriah (the future Jerusalem).

9780 Ra/Marduk, Enki's firstborn son, divides dominion over Egypt between Osiris and Seth.

9330 Seth seizes and dismembers Osiris, assumes sole rule over the Nile Valley.

8970 Horus avenges his father Osiris by launching the First Pyramid War. Seth escapes to Asia, seizes the Sinai peninsula and Canaan.

8670 Opposed to the resulting control of all the space facilities by Enki's descendants, the Enlilites launch the Second Pyramid War. The victorious Ninurta empties the Great Pyramid of its equipment.

Ninhursag, half-sister of Enki and Enlil, convenes peace conference. The division of Earth is reaffirmed. Rule over Egypt transferred from the Ra/Marduk dynasty to that of Thoth. Heliopolis built as a substitute Beacon City.

8500 The Anunnaki establish outposts at the gateway to the space facilities; Jericho is one of them.

7400 As the era of peace continues, the Anunnaki grant Mankind new advances; the Neolithic period begins. Demi-gods rule over Egypt.

3800 Urban civilization begins in Sumer as the Anunnaki reestablish there the Olden Cities, beginning with Eridu and Nippur.

Anu comes to Earth for a pageantful visit. A new city, Uruk (Erech), is built in his honor; he makes its temple the abode of his beloved granddaughter Inanna/lshtar.

Kingship on Earth

3760 Mankind granted kingship. Kish is first capital under the aegis of Ninurta. The alendar begun at Nippur. Civilization blossoms out in Sumer (the First Region).

3450 Primacy in Sumer transferred to Nannar/Sin. Marduk proclaims Babylon "Gateway of the Gods." The "Tower of Babel" incident. The Anunnaki confuseMankind's languages.

His coup frustrated, Marduk/Ra returns to Egypt, deposes Thoth, seizes his younger brother Dumuzi who had betrothed Inanna. Dumuzi accidentally killed; Marduk imprisoned alive in the Great Pyramid. Freed through an emergency shaft, he goes into exile.

3100 350 years of chaos end with installation of first Egyptian Pharaoh in Memphis.Civilization comes to the Second Region.

2900 Kingship in Sumer transferred to Erech. Inanna given dominion over the Third Region; the Indus Valley Civilization begins.

2650 Sumer's royal capital shifts about. Kingship deteriorates. Enlil loses patience with the unruly human multitudes.

2371 Inanna falls in love with Sharru-Kin (Sargon). He establishes new capital city. Agade (Akkad). Akkadian empire launched.

2316 Aiming to rule the four regions, Sargon removes sacred soil from Babylon. The Marduk-Inanna conflict flares up again. It ends when Nergal, Marduk's brother, journeys from south Africa to Babylon and persuades Marduk to leave Mesopotamia.

2291 Naram-Sin ascends the throne of Akkad. Directed by the warlike Inanna, he penetrates the Sinai peninsula, invades Egypt.

2255 Inanna usurps the power in Mesopotamia; Naram-Sin defies Nippur. The Great Anunnaki obliterate Agade. Inanna escapes. Sumer and Akkad occupied by foreign troops loyal to Enlil and Ninurta.

2220 Sumerian civilization rises to new heights under enlightened rulers of Lagash. Thoth helps its king Gudea build a ziggurat-temple for Ninurta.

2193 Terah, Abraham's father, born in Nippur into a priestly-royal family.

2180 Egypt divided; followers of Ra/Marduk retain the south; Pharaohs opposed to him gain the throne of lower Egypt.

2130 As Enlil and Ninurta are increasingly away, central authority also deteriorates in Mesopotamia. Inanna's attempts to regain the kingship for Erech does not last.

The Fateful Century

B.C

2123 Abraham born in Nippur.

2113 Enlil entrusts the Lands of Shem to Nannar; Ur declared capital of new empire. Ur- Nammmu ascends throne, is named Protector of Nippur. A Nippurian priest-Terah, Abraham's father - comes to Ur to liaison with its royal court.

2096 Ur-Nammu dies in battle. The people consider his untimely death a betrayal by Anu and Enlil. Terah departs with his family for Harran.

2095 Shulgi ascends the throne of Ur, strengthens imperial ties. As empire thrives, Shulgi falls under charms of Inanna, becomes her lover. Grants Larsa to Elamites in exchange for serving as his Foreign Legion.

2080 Theban princes loyal to Ra/Marduk press northward under Mentuhotep I. Nabu, Marduk's son, gains adherents for his father in Western Asia.

2055 On Nannar's orders, Shulgi sends Elamite troops to suppress unrest in Canaanite cities. Elamites reach the gateway to the Sinai peninsula and its Spaceport.

2048 Shulgi dies. Marduk moves to the Land of the Hittites. Abraham ordered to southern Canaan with an elite corps of cavalrymen.

2047 Amar-Sin (the biblical Amraphel) becomes king of Ur. Abraham goes to Egypt, stays five years, then returns with more troops.

2041 Guided by Inanna, Amar-Sin forms a coalition of Kings of the East, launches military expedition to Canaan and the Sinai. Its leader is the Elamite Khedor-la'omer. Abraham blocks the advance at the gateway to the Spaceport.

2038 Shu-Sin replaces Amar-Sin on throne of Ur as the empire disintegrates.

2029 Ibbi-Sin replaces Shu-Sin. The western provinces increasingly to Marduk.

2024 Leading his followers, Marduk marches on Sumer, enthrones himself in Babylon. Fighting spreads to central Mesopotamia. Nippur's Holy of Holies is defiled. Enlil demands punishment for Marduk and Nabu; Enki opposes, but his son Nergal sides with Enlil.

As Nabu marshals his Canaanite followers to capture the Spaceport, the Great Anunnaki approve of the use of nuclear weapons. Nergal and Ninurta destroy the Spaceport and the errant Canaanite cities.

2023 The winds carry the radioactive cloud to Sumer. People die a terrible death, animals perish, the water is poisoned, the soil becomes barren. Sumer and its great civilization lie prostrate. Its legacy passes to Abraham's seed as he begets -at age 100- a legitimate heir: Isaac.



Zecharia Sitchin...

ZECHARIA SITCHEN

Zecharia Sitchen's Background

Zecharia Sitchin was born in Russia and raised in Palestine, where he acquired a profound knowledge of modern and ancient Hebrew, other Semitic and European languages, the Old Testament, and the history and archeology of the Near East. He is one of the few scholars who is able to read and understand Sumerian. Sitchin attended and graduated from the University of London, majoring in economic history. A leading journalist and editor in Israel for many years, he now lives and writes in New York. His books have been widely translated, converted to Braille for the blind, and featured on radio and television.

The Earth Chronicles series is based on the premise that mythology is not fanciful but the repository of ancient memories; that the Bible ought to be read literally as a historic/scientific document; and that ancient civilizations--older and greater than assumed--were the product of knowledge brought to Earth by the Anunnaki, "Those Who from Heaven to Earth Came." ...I trust that modern science will continue to confirm ancient knowledge.

Excerpts From Mr. Sitchen's Speech

There is one more planet in our own solar system, not light years away, that comes between Mars and Jupiter every 3,600 years. People from that planet came to Earth almost half a million years ago and did many of the things about which we read in the Bible, in the book of Genesis.

I prophecize the return of this planet called Nibiru at this time. The planet is inhabited by intelligent human beings like us who will come and go between their planet and our planet. They created homo sapiens. We look like them. I call them the Annunaki.

The starting point for my research goes back to my childhood and schooldays. I wondered about the Nefilim, who are mentioned in Genesis, Chapter six, as the sons of the gods who married the daughters of Man in the days before the great flood, the Deluge.

The word Nefilim is commonly, or used to be, translated giants. There were the days when there were giants upon the Earth. I questioned this interpretation as a child at school, and I was reprimanded for it because the teacher said you don't question the Bible. But I did not question the Bible, I questioned an interpretation that seemed inaccurate, because the word, Nefilim, the name by which those extraordinary beings, the sons of the gods were known, means literally, Those who have come down to earth from the heavens.

All the ancient scriptures, the Bible, the Greek myths, the Egyptian myth and texts, the pyramid texts, everything, led to the Sumerians, whose civilization was the first known one six thousand years ago. I focused on Sumer, the source of these legends and myths and texts and information. I learned to read the cuneiform Sumerian texts and came upon their persistent and repeated statements that those beings, whom the Sumerians called Anunnaki, came to earth from a planet called Nibiru. The planet was designated by the sign of the cross and Nibiru meant, planet of crossing.

The question thus shifted in my research from who were the Nefilim and the Anunnaki, to, what planet is Nibiru? Forced to become proficient in astronomy, I had to learn enough about it to deal with the subject. I found out that the scholars were divided.

Some said it (Nibiru) was Mars, which of course was described and known to the ancient people, and others said, no, it was Jupiter. Those who said it was Jupiter and not Mars, had very convincing arguments why it could not be Mars. And those who said it was Mars and not Jupiter had very convincing arguments also.

Being able to go directly to those ancient sources, clay tablets and cuneiform scripts, it seemed to me that neither was right, because the description of Nibiru and its position when it nears the Sun indicated that it could not be Mars, and it could not be Jupiter. And then one night I woke up with the answer: Of course, it is one more planet that comes periodically between Mars and Jupiter; it is sometimes nearer to Mars and sometimes nearer to Jupiter, but it isn't Mars or Jupiter.

Once I realized that this was the answer, that there is one more planet, everything else fell into place. The meaning of the Mesopotamian Epic of Creation on which the first chapters of Genesis are based and all details about the Anunnaki, who they were and who their leaders were and how they traveled from their planet to Earth and how they splashed down in the Persian Gulf and about their first settlement, their leaders and so on and so on, everything became clear! The Sumerians had immense knowledge.

They knew about Uranus and Neptune and described them and they knew about Pluto. They were proficient in mathematics and, in many respects, their knowledge surpassed moderm times. They said, "All that we know was told to us by the Anunnaki."

The first book's innovation, its impact, was the realization that the ancient peoples, beginning with the Sumerians, knew of and described and spoke of one more planet in our solar system.

It was not a discovery like that of Pluto in 1930 (of which the Sumerians knew six thousand years ago). Pluto was a very interesting astronomical discovery; textbooks had to be revised. But to the average person, the man on the street, it really made no difference. Nibiru, on the other hand was a different story. If Nibiru exists, (and this is the planet that astronomers nowadays call 'Planet X' then the Anunnaki exist.

So the existence of Nibiru is not a matter of just one more globe in our solar system. This is different, because if Nibiru exists, and the Anunnaki exist, then the Sumerian claim that they come back to our vicinity every 3,600 years, at which times in the past they gave us civilization, then we are not alone and there are more advanced people than us in our solar system.

The first book, The Twelth Planetlays the foundation and describing Sumerian knowledge and concluding with the existence of one more planet is really the key to understanding what it is all about. What the tales of Genesis are, what the tales of creation are, what our past was, and in a way what our future will be.

The second book, The Stairway to Heaven, looks at the tales of ancient times, primarily from two new aspects. One was to bring the Egyptian texts and mythologies into the picture and show how they fit with the Sumerian [texts] and what they really meant. The second was to look at the issue of man's search for immortality. And this ties in with the Sinai, it ties in with the landing place, with the spaceports in the Sinai Peninsula, the role of Jerusalem and all that.

The third book, The Wars of Gods and Men, continues the story and shows what happened after Kingship, a new phase of civilization, was given to mankind. Dealing with the conflict that began with the rivalry between two half brothers, Enlil and Enki. It relates how this conflict continued among their sons and their grandchildren, leading to actual warfare which I call the Pyramid Wars (there were two) in which, eventually, mankind became involved. That is how mankind learned to make war. And this deals with a moral or theological subject: Is man a warrior by nature, or was he taught to become a warrior?

Book four, The Lost Realms, is the tale of the Americas. Not just what they call pre-Columbian times but four, five thousand years ago, which was before the Incas, the Mayans and the Aztecs. Who really was in the Americas, how ancient are some of the antiquities and how were such incredible megalithic structures built? What for, How come, and By Whom? The Lost Realms shows that it is part of the same story, that the same Anunnaki brought mankind or part of mankind to the Americas.

Book five, Genesis Revisited, a companion book, was really written because in the fifteen years since the first book was published, there have been many scientific advances, especially in astronomy and all the discoveries of the Voyager Spacecraft, in geology, biology, the discovery of DNA, the ability to create babies in a test tube, linguistics, and [in unlocking the secrets of] the origin of languages. Each such discovery corroborated what the Sumerians had known and had written, and therefore fully confirmed what I said in my first book. And each time there was such a discovery I would literally jump out of my seat and say, My god, this is exactly what the Sumerians said six thousand years ago!

If you read the relevant page in The Twelfth Planet, you will see that I quote a Sumerian text that says exactly how the Adam, the first Homo sapiens, was created.* You will see that this is a process that today we call the test tube baby process. I quote a text that describes Uranus and Neptune as Voyager 2 saw them in 1986 and 1989. 1 finally sat down and put together all this scientific evidence, all these scientific discoveries to show how they match and corroborate ancient knowledge. Hence the subtitle of Genesis Revisited is Is Modern Science Catching Up With Ancient Knowledge?

The knowledge that we have acquired corroborates what the Sumerians knew six thousand years ago. You wonder how is it possible, how could they know? How, as another example, could their symbol of the entwined serpents, that we still use today to denote medicine and healing and biology, be 6,000 years ago, the symbol of Enki, who engaged in genetic engineering to bring about the Adam? That was a symbol of the DNA, the double helix of DNA.

How could they know without telescopes and spacecraft that Neptune is a watery planet? They provided the answer by saying All that we know we have learned from the Anunnaki. So, you say, Ok. There were Anunnaki. Now, who were the Anunnaki and where were they from? The Sumerians say, They came here from Nibiru. And you say, What is Nibiru? So they say, It is one more planet in our solar system.

Now, if you say, I'm really impressed by the Sumerian knowledge, and, maybe they knew what they were talking about regarding the Anunnaki. But I don't think there is another planet with these advanced beings on it near Earth. If so, what is your explanation of who Anunnaki were? Was there really a race of giants who existed on Earth half a million years ago? Do you believe there was a civilization on Earth half a million years ago that surpassed our own and disappeared? When the focus shifts to explaining those other people, you have no explanation. I then say, if you have no explanation, why not accept the word of the Sumerians?

The second aspect of the answer is this. Nowhere in all these books do I use a text, or do I refer to a tablet and say, I went to this or that place in the Near East and as I was visiting that place, I shifted the soil with my foot or with a stick and look what I found! I found this tablet and look what it says! It says that there was somebody called Enki who travelled from Nibiru to Earth and splashed down in the Persian Gulf. No, nowhere do I say, "Look what I found".

All the time I say, "There is a tablet in the British Museum, its catalogue number is such and such; it was discovered in this and this place; the text was first published by this and this scholar, here is what it says. All the information, all the sources that I am giving, are academically, scientifically, scholarly known and accepted sources."

We look like them. They made us through genetic engineering. They jumped the gun on evolution, and made us to look like them physically, and to be like them emotionally. That is what the Bible says: Let us make the Adam in our likeness and after our image. Physically, outwardly and inwardly. So much of what they are, we are.

There is a tremendous difference in the lifespan, which is the cause of the notions of their immortality. Because one year to them is one orbit of theirs around the sun. So, one of their years equals three-thousand-six-hundred of ours. This is the key difference between us and them. Then there is the difference in their technological advancement which enables them not only to travel in space, and to have traveled half a million years ago, but also to revive the dead and do other things which in biblical times were considered miracles.

I feel that just as they came to earth and created us through genetic engineering, and mixed their genes with those of Ape-woman, that one day we will go out in space and land on another planet somewhere and do the same thing. In this sense, I believe things are ordained in a grand pattern.

But can events within this grand pattern be determined by individuals? I think so. Take the story of the Deluge and the destruction of mankind and the saving of the seed of mankind, through Noah and his ark. Enlil decided to use the opportunity of the avalanche of water to destroy mankind, while Enki told Noah, (the Sumerian Ziusudra) about what was coming. Enki taught Noah how to build an ark and cover and seal it so it wouldn't be swamped, and Noah was able to take himself and his family and others, according to the Sumerians, into the ark and save the seed of mankind. Here you have a conflict between two leaders of the Anunnaki.

One felt one way and one felt another way. So the question of free choice, of what is right, what is wrong, what should be done, what should not be done, is there all along.

I see my task, or maybe my mission, to bring to the knowledge of people today what the ancient people knew and believed in. To do so by being able to go to their sources and their writings and their depictions, and treating that material not as a myth but as a true story. Now, my writings have become a basis of quite a substantial literature. There are two dozen or more books that are based on my books. These are in theology, astrology, and so on and so forth, and I am sure there are many more about which I don't know. They refer to my writings or are based on them. I provide the facts as I see them, and everyone is free to interpret them as they wish.



SUMERIA

The name 'Sumer' is derived from the Babylonian name for southern Babylonia: mŠt umeri `the land of Sumer'. (construct state of mŠtum `country' followed by genitive of Sumer; unknown meaning in Akkadian).

The Sumerians called their country ken.gi(r) `civilized land', their language eme.gir and themselves sag.gi6.ga `the black-headed ones'.

MESOPOTAMIA TIME LINE

In the 1920's Sir Leonard Wooley excavated the city of Ur. It was from his discoveries that information about Sumer began to surface. The city was dominated by a large step-pyramid known as a "Ziggurat". The ziggurat was made of sun-dried bricks and served as a religious and government center. Ur is also known as the home of the Biblical "Abraham".

The Sumerian Civilization was perhaps the first recorded civilization yet its origins are unknown. Sumerian people orginially migrated from the Armenian region of the Black and Caspian sea area.

Its beginnings were a collection of farming villages around 5000 BC.

The early dynastic era developed around the delta area of the Tigris and Euphrates rivers. The oldest city founded was Eridu which has been suggested as the site of the "Garden of Eden".

The Uruk period, stretched from 3800 BC to 3200 BC. It is to this era that the Sumerian King Lists ascribe the reigns of Dumuzi the shepherd, and the other ante-diluvian kings. After his reign Dumuzi was worshiped as the god of the spring grains. This time saw an enormous growth in urbanization such that Uruk probably had a population around 45,000 at the period's end. It was easily the largest city in the area, although the older cities of Eridu to the south and Kish to the north may have rivaled it.

Irrigation improvements as well as a supply of raw materials for craftsmen provided an impetus for this growth. In fact, the city of An and Inanna also seems to have been at the heart of a trade network which stretched from what is now southern Turkey to what is now eastern Iran. In addition people were drawn to the city by the great temples there.

The Eanna of Uruk, a collection of temples dedicated to Inanna, was constructed at this time and bore many mosaics and frescoes. These buildings served civic as well as religious purposes, which was fitting as the en, or high priest, served as both the spiritual and temporal leader. The temples were places where craftsmen would practice their trades and where surplus food would be stored and distributed.

Other city-states, including Lagash, Nippur and Kish also were founded around the same time. Early city-states were ruled by a priest-king who was originally elected by the people. Later, the ruler assumed his throne through a birthright.

The Jemdat Nasr period lasted from 3200 BC to 2900 BC. It was not particularly remarkable and most adequately described as an extenson and slowing down of The Uruk period. This is the period during which the great flood is supposed to have taken place. The Sumerians' account of the flood may have been based on a simultaneous flooding of the Tigris and Euphrates Rivers onto their already marshy country.

The Early Dynastic period ran from 2900 BC to 2370 BC and it is this period for which we begin to have more reliable written accounts although some of the great kings of this era later evolved mythic tales about them and were deified. Kingship moved about 100 miles upriver and about 50 miles south of modern Bahgdad to the city of Kish.

One of the earlier kings in Kish was Etana who "stabilized all the lands" securing the First Dynasty of Kish and establishing rule over Sumer and some of its neighbors. Etana was later believed by the Babylonians to have rode to heaven on the back of a giant Eagle so that he could receive the "plant of birth" from Ishtar (their version of Inanna) and thereby produce an heir.

Meanwhile, in the south, the Dynasty of Erech was founded by Meskiaggasher, who, along with his successors, was termed the "son of Utu", the sun-god. Following three other kings, including another Dumuzi, the famous Gilgamesh took the throne of Erech around 2600 BC and became in volved in a power struggle for the region with the Kish Dynasts and with Mesannepadda, the founder of the Dynasty of Ur. While Gilgamesh became a demi-god, remembered in epic tales, it was Mesannepadda who was eventually victorious in this three-way power struggle, taking the by then traditional title of "King of Kish".

Although the dynasties of Kish and Eresh fell by the wayside, Ur could not retain a strong hold over all of Sumer. The entire region was weakened by the struggle and individual city-states continued more or less independent rule. The rulers of Lagash declared themselves "Kings of Kish" around 2450 BC, but failed to seriously control the region, facing several miltary challanges by the nearby Umma. Lugalzagesi, ensi or priest-king of Umma from around 2360-2335 BC, razed Lagash, and conquered Sumer, declaring himself "king of Erech and the Land". Unfortunately for him, all of this strife made Sumer ripe for conquest by an outsider and Sargon of Agade seized that opportunity.

Sargon united both Sumer and the northern region of Akkad - from which Babylon would arise about four hundred years later - not very far from Kish. Evidence is sketchy, but he may have extended his realm from the Mediterranian Sea to the Indus River. This unity would survive its founder by less than 40 years. He built the city of Agade and established an enormous court there and he had a new temple erected in Nippur. Trade from across his new empire and beyond swelled the city, making it the center of world culture for a brief time.

After Sargon's death, however, the empire was fraught with rebellion. Naram-Sin, Sargon's grandson and third successor, quelled the rebellions through a series of military successes, extending his realm. He declared himself 'King of the Four corners of the World' and had himself deified. His divine powers must have failed him as the Guti, a mountain people, razed Agade and deposed Naram-Sin, ending that dynasty.

After a few decades, the Guti presence became intollerable for the Sumerian leaders. Utuhegal of Uruk/Eresh rallied a coalition army and ousted them. One of his lieutenants, Ur-Nammu, usurped his rule and established the third Ur dynasty around 2112 BC. He consolidated his control by defeating a rival dynasty in Lagash and soon gained control of all of the Sumerian city-states. He established the earliest known recorded law-codes and had constructed the great ziggurat of Ur, a kind of step-pyramid which stood over 60' tall and more than 200' wide. For the next century the Sumerians were extremely prosperous, but their society collapsed around 2000 B.C. under the invading Amorites. A couple of city-states maintained their independence for a short while, but soon they and the rest of the Sumerians were absorbed into the rising empire of the Babylonians.

The early dynastic period ended C. 2600 BC when a destructive flood destroyed the Sumerian city-states. This has been suggested as the source of "Noah's flood".

The Sumerian civilization ended when the Tigris Euphrates valley was overrun by the Hittites C. 1600 BC.

John Halloran: Click Here



Zecharia Sitchin...

ZECHARIA SITCHEN

The current works of researcher Zacharia Sitchen, a Jewish scholar of wide ranging disciplines who has brought to life the translations of ancient Sumerian cuneform writings which tell of visiting Gods. Sumer was thought to be a legend until 50 years ago.

The Sumerian tablets are dated around 4000 BC and accurately relate the stories of celestial planets that exist in our solar system complete with their moons, their dominate gaseous or aquatic features, their colors and their sizes all of these being accurate.

The tablets even record the existence of Pluto, Neptune, and Uranus. These are planets that were not discovered by our scientists until the last 3 centuries...Pluto being discovered in this one.

According to researchers like Sitchen the Sumerian civilization had high rise buildings, streets, market places, schools, temples, metalergy, medicine, surgery, textile making, gourmet foods, agriculture, irrigation, international trade, music, zoo's, warfare, kingships and courts.

This society seemed to spring suddenly into full bloom apparently from nowhere.

The Sumerians are responsible for the first monumental temples and palaces, for the founding of the first city states and most likely for the invention of writing (all in the period of 3100-3000 BCE) are the Sumerians. The first written signs are pictographic, so they can be read in any language and one can't infer a particular language. A pictogram of an arrow means `arrow' in any language. A few centuries later, however, these signs were used to represent Sumerian phonetic values and Sumerian words. The pictogram for an arrow is now used to represent ti, the Sumerian word for `arrow', but also for the phonetic sound ti in words not related to `arrow'. So it is generally assumed that the Sumerians were also responsible for the pictographic signs, or possibly together with (or with a large influence of) the contemporaneous Elamites. If the Sumerians aren't the ones who actually invented writing than they are at least responsible for quickly adopting and expanding the invention to their economic needs (the first tablets are predominantly economic in nature). For more information on Sitchen Click Here


SUMERIAN ART AND ARCHITECTURE

Sumerian art and architecture was ornate and complex.

Art was primarily used for religious purposes.

Painting and sculpture was the main median used.

Most cities were simple in structure, the ziggurat was one of the world's first great architectural structures.

Sumerians developed a complex system of sewers and flush toliets to rid cities of waste and unhealthy affects of swamps.


SUMERIAN CYLINDER SEALS

Sumerian/Elamite Cylinder Seals (French Sceaux-cylindres, German Zylindersiegel) are small (2-6 cm) cylinder-shaped stones carved with a decorative design in intaglio (engraved). The cylinder was rolled over wet clay to mark or identify clay tablets, envelopes, ceramics and bricks. It so covers an area as large as desired, an advantage over earlier stamp seals. Its use and spread coincides with the use of clay tablets, starting at the end of the 4th millennium up to the end of the first millennium.

After this time stamp seals are used again. Cylinder seals are important to historians. The seals were needed as signature, confirmation of receipt, or to mark clay tablets and building blocks. The invention fits with the needs caused by the general development of city states. Inscriptions are mostly carved in reverse, so as to leave a positive image on the clay with figures standing out. Some are directly carved and leave a negative imprint.

Regarding the clay tablets found at Uruk: The language of these texts is not known so they cannot be 'read'. However, as the script is largely pictographic, they can at least be partly understood. Whether the elaborate writing system of the early Uruk texts with its large number of signs was the result of a l ong development or of a rapid breakthrough, perhaps by a single individual, is not known. Already, in earlier periods there were tablets with signs that had been impressed on them rather than written with a stylus. The signs corresponded to the measures of quantity that appeared on the Uruk tablets. Stamp and cylinder seals for identifying ownership of property, and tokens for recording commodities, were other possible sources.


The Babylonian/Mesopotamian creation myth, Enuma Elish, When on high, was written no later than the reign of Nebuchadrezzar in the 12th century B.C.E. But there is also little doubt that this story was written much earlier, during the time of the Sumerians. Drawing some new light on the ancients, Henry Layard found within the ruins of the library of Ashurbanipal in Nineveh, texts that were not unlike the Genesis creation in the Bible. George Smith first published these text in 1876 under the title, The Chaldean Genesis, Akkadian text written in the old Babylonian dialect.

The Babylonian god finished his work within the span of 6 tablets of stone. The last and 7th stone exalted the handiwork and greatness of the diety's work. Thus the comparison must be made that the 7 days of creation found in the Bible, borrowed its theme from the Babylonians and them form the Sumerians.


SUMERIAN LANGUAGE

Sumerian, the oldest known written language in human history, was spoken in Mesopotamia (modern Iraq and peripheral regions) throughout the third millennium BC and survived as an esoteric written language until the death of the cuneiform tradition around the time of Christ.

The Sumerian language, which is related to no other known tongue, was only properly deciphered this century. A considerable literature in Sumerian is currently being reconstructed from fragmentary clay tablets housed in the museums of the world.

Lexicon of Sumerian Logograms: Click Here

A logogram is a meaningful cuneiform sign. The most important words in Sumerian had their own cuneiform signs, whose origins were pictographic, making an intial repertoire of about a thousand signs or logograms. Sumerian was an agglutinative language not just in its verb construction, but also in its noun or morpheme construction.


SUMERIAN LEGAL SYSTEM

Hammurabi's Law Code was the earliest known law code in existence.

The code contained 282 laws.

The code was based on retribution, not justice and varied unfairly between social classes.


SUMERIAN LITERATURE

Sumerian literature is among the earliest known writings.

Literature was almost always religious oriented or a historical record of kings. The "Gilgamesh Epic" is generally regarded as the greatest literature prior to the O.T. Epic poem centered around the heroic tales of a great king. This epic is very similar to parts of the O.T. suggesting they were contemporary.


SUMERIAN ECONOMIC AND MATH SYSTEMS

By about 3000 BC, the Sumerians were drawing images of tokens on clay tablets. At this point,different types of goods were represented by different symbols, and multiple quantities represented by repetition. Three units of grain were denoted by three 'grain-marks', five jars of oil were denoted by five 'oil-marks' andS so on.

There are two important limitations to such a system. Firstly, every different type of good for which you want to make a record must have its own distinctive sign. We saw how the increasing complexity of economic life led to a great proliferation of styles of tokens. Each of These tokens now had to be rendered by its own sign, and, of course, all the signs had to be learned. The second Limitation concerns not the range of goods available, but their quantity.

Recording a delivery or disbursement of three jars of oil by writing the oil-jar symbol three times is simple and convenient. Recording a delivery or disbursement of several hundred jars of oil the same way is no longer so convenient and is also a system to prone to error. The large temple complexes that developed in the late fourth millennium, such as the temple of Inanna at Uruk, were considerable economic enterprises, dealing in large quantities of goods and labor. Gradually, a new system had to be developed.

The first great innovation after the act of writing was the separation of the quantity of the good from the symbol for the good. That is, to represent three units of grain by a symbol for 'three' followed by a symbol for 'grain-unit' in the same way that we would write 3 sheep or 3 cows or, more generally, 3 liters or 3 kilometers. A system of this sort is a metrological numeration system, a system of weights and measures. The 'three' symbol is not completely abstract, but is given value by its context, by having the units appended. The development of this concept over the third millennium is a fascinating and extremely complex story that is as yet only partially understood.

Whereas we use the same number signs, regardless of their metrological meaning (the '3' for sheep is the same sign as the '3' for kilometers or jars of oil), the Sumerians used a wide variety of different symbols. Nissen, Damerow and Englund have identified around 60 different number signs, which they group into a dozen or so metrological systems.

Any metrological system contains a number of different-sized units with fixed conversion factors between them, so that, for example, there are 12 inches in a foot and three feet in a yard, and so on. Just as in our old weight and measure systems, Sumerian metrology featured all sorts of conversion factors, although it is notable that they were all simple fractions of 60.

In the basic sexagesimal system used for counting most discrete objects, a single object, a sheep or cow or fish, is denoted by a small cone. Ten cones equaled one small circle, six small circles equaled one big cone, ten big cones equaled was a big cone with a circle inside it, six of those was a large circle and ten large circles was given by a large circle with a small circle inside. This last unit was then worth 10x6x10x6x10 = 36000 base units. Note that the circle and "cone-shape" could be easily made by a stylus pressing on the clay, either vertically for the circle or at an angle for the cone.

For discrete ration goods a 'bisexagesimal' system was used with conversion factors 10, 6, 2, 10 and 6, so that the symbol for the Largest quantity, this time a large circle containing two small circles, denoted 6x10x2x6x10=7200 base units.

Yet another system was used for measuring grain capacity. Here the conversion factors were 5, 10, 3, and 10, so that the largest unit, a large cone containing a small circle, was worth 10x3x10x5=1500 of the small units.

Adding to the confusion for modern scholars attempting to unravel these complex metrological systems was the fact that a single sign might be used in several systems, where it could mean different multiples of the base unit. In particular, the small c ircle could mean 6, 10 or 18 small cones, depending on context (as well as other multiples of base units denoted by other symbols).

Gradually, over the course of the third millennium, these signs were replaced by cuneiform equivalents so that numbers could be written with the same stylus that was being used for the words in the text.

The final step in this story, occurring probably some time in the Ur III period, right at the end of the third millennium, was the introduction of a sexagesimal place value system. The number of signs was reduced to just two: a vertical wedge derived from the small cone often used for the base unit, and a corner wedge, derived from the small circle. The corner wedge had a value of ten vertical wedges. In the sexagesimal counting system described above, the next size unit was the large cone, worth six circles. In the place value system, this unit was denoted by the same-sized vertical wedge as the base unit, and it was worth six corner wedges. Now the pair of symbols could be repeated in an indefinitely larger alternating series of corner and vertical wedges, always keeping the same conversion factors of 10 and 6. The price paid was that a vertical wedge could now mean 1, or 60 (6x10), or 3600 (60x60), and so on. It's actual value was determined by its place.

The sexagesimal place-value system greatly facilitated calculations, but, of course, at the end of the day, the final answer had to be translated back into the underlying metrological system of units. So a problem would be stated in proper units and the solution would be given in proper units, but the intermediate calculations were carried out in the new sexagesimal place value system.


SUMERIAN RELIGION

The Sumerians always described their gods (the planets) starting with Pluto, then Neptune, Uranus, etc., as if they were seeing the planets from a heavenly body (or spacecraft) that was entering our solar system from the outside. The Sumerian Records also talk about a "twelfth" planet, one whose elliptical orbit brought it close to earth for a brief period every 3,600 years.

Looked at from this new perspective, the Sumerian religious epics contain a startling story.

The "twelfth" planet, known as Marduk was inhabited by humanoid beings very much like ourselves, known as Nibiru. A problem with their atmosphere sent them on a mission throughout the solar system in search of gold, a metal which they believed could be used to heal their planet.

Using rocket ships to shuttle people and supplies between their planet and Earth, during those months when Marduk's elliptical orbit brought it close to Earth, the Nebiru established colonies in Mesopotamia (now southern Iraq) hundreds of thousands of years ago. They eventually found rich veins of gold in southern Africa, and established mines exploited by the worker element of their society, called the Annunaki. Eventually, the Annunaki tired of this unpleasant work, revolted, and forced the Nibiru leaders to find another source of labor. Their solution, related in great detail in the Sumerian records, was to create a slave race by splicing their genes with the genes of the most advanced primate on the planet at that time (approximately 240,000 years ago). Thus was born the human race (Homo sapiens).

Recently scientific discoveries (the uncovering of neolithic gold mines in southern Africa, the tracing of all human DNA back to a single source, called "Eve" by the genecists), have tended to confirm Sitchin's interpretation of the Sumerian records.

Why science has never found "the missing link" (the fossil record that would show the evolutionary path from the early hominids to modern man) is also explained by Sitchin's interpretation: the "missing link" is not a fossil, but rather a genetic experiment performed by beings from another planet in our solar system in an effort to create a slave race for themselves.

According to Drunvalo Melchizedek , Sitchin's interpretation of the Sumerian records agrees very closely with the history of the earth as told to Drunvalo by Thoth, an ascended master and one of Drunvalo's most important teachers. However, according to Thoth, the Sumerian records do not talk about the spiritual work on higher dimensions that was a necessary part of the creation of a new race of beings. This was performed by the Sirians, and was performed in the Halls of Amenti.

Sumerian religion was the unifying and dominant force which provided the basic value structure of the society. Sumerian civilization was characterized by polytheism, animism, anthropromorphism. Sumerians had a strong belief in life after death. Sumerians also believed that each person had a "Ghost" which followed the individual at all times. Earth was looked upon as a scary and gloomy place. Priests used divination (fortune-telling), astronomy and temple prostitution to control society. Sumerian gods were cruel and capricious.

SUMERIAN GODS

-- An: God of heaven, may have been the main god of the pantheon prior to 2500 BC., although his importance gradually waned. It seems likely that he and Ki/Ninhursag were the progenitors of most of the gods. His primary temple was in Erech. He and Enlil give various gods, goddesses, and kings their earthly regions of influence and their laws.

-- Ninhursag: Ki is likely to be the original name of the earth goddess, whose name more often appears as Ninhursag (queen of the mountains), Ninmah (the exalted lady), or Nintu (the lady who gave birth).

It seems likely that she and An were the progenitors of most of the gods. She is the mother goddess and assists in the creation of man. There she added constructive criticism to Enki as he shaped several versions of man from the heart of the clay over the Abzu.

In Dilmun, she bore eight new trees from Enki. When he then ate her children, she cursed him with eight wounds. After being persuaded by Enlil to undo her curse, she bore Enki eight new children which undid the wounds of the first ones. Most often she is considered Enlil's sister, but in some traditions she is his spouse instead.

-- Enlil: Ruler of all other gods represented by the air or wind: Leader of the pantheon from at least 2500 BC An and Ki's union produced Enlil (Lord of 'lil') He assumed most of An's powers. He is glorified as "'the father of the gods,' 'the king of heaven and earth,' ' the king of all the lands'". He is portrayed him as a patriarchal figure, who is both creator and disciplinarian. He effectuates the dawn, the growth of plants, and bounty. He also invents agricultural tools such as the plow. He is also banished to the nether world (kur) for his rape of Ninlil, his intended bride, but returns with the first product of their union, the moon god Sin (also known as Nanna). Most often he is considered Ninlil's husband, with Ninhursag as his sister, but some traditions have Ninhursag as his spouse.

-- Anu: The Sky god father and king of the gods. He is the son of Anshar and Kishar. He lives in the third heaven. The Eanna in Uruk was dedicated both to him and consort. His first consort was Antu. They produced the Anunnaki - the underworld gods, and the utukki - the seven evil demons. His second consort was Innina (Ishtar). He is a god of monarchs and is not friendly to the common people. He is a "King of the Igigi". He is assigned the sky as his domain in Atrahasis'. His 'kishru's (shooting stars) have awesome strength. He has the ability that anything he puts into words, becomes reality. He is Niudimmud's (Ea's) father.

-- Enki or Ea: God of the Earth and water and of vegetable and animal marsh life in Enki contrary to the translation of his name, Enki is not the lord of the Earth, but of the abzu (the watery abyss and also semen) and of wisdom. This contradiction leads Kramer and Maier to postulate that he was once known as En-kur, lord of the underworld, which either contained or was contained in the Abzu. He did struggle with Kur as mentioned in the prelude to "Gilgamesh, Enkidu, and the Underworld", and presumably was victorious and thereby able to claim the title "Lord of Kur" (the realm). He is a god of water, creation, and fertility. He also holds dominion over the land. He is the 'keeper of the me', the divine laws.

The "me" were assembled by Enlil in Ekur and given to Enki to guard and impart to the world, beginning with Eridu, his center of worship. From there, he guards the me and imparts them on the people. He directs the me towards Ur and Meluhha and Dilmun, organizing the world with his decrees. Later, Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely n Erech with them. Enki sails for the Kur, presumably to rescue Ereshkigal after she was given over to Kur. He is assailed by creatures with stones.

These creatures may have been an extension of Kur itself. He is friendly to Inanna and rescued her from Kur by sending two sexless beings to negotiate with, and flatter Ereshkigal. They gave her the Bread of Life and the Water of Life, which restored her.

He blessed the paradisiacal land of Dilmun, to have plentiful water and palm trees. With Ninhursag, he created eight new types of trees there.

He then consumed these children and was cursed by Ninhursag, with one wound for each plant consumed. Enlil and a fox act on Enki's behalf to call back Ninhursag in order to undo the damage. She joins with Enki again and bears eight new children, one to cure each of the wounds.

At the direction of his mother Nammu and with some constructive criticism from Ninhursag, he created man from the heart of the clay over the Abzu. Several flawed versions were created before the final version was made.

-- Ishtar: referred to as the "Whore of Babylon"in the O.T., She was the goddess of love and fertility.



SUMER: PART 2

Nipur was the most important religious center of the Sumerians and contained the main temple of the god Enlil, who in the third millennium BC replaced An, the god of the sky, as head of the pantheon.

The various city gods in whom the early settlers trusted appear to be powers in the basic economies characteristic of the region in which their cities were situated. Thus in the south we find a group of city gods closely related to marsh life and its primary economies, fishing and hunting.

Erred ruled in the west, and, in the east, Nanshe, goddess of fish; Dumuzi-abzu, the power to new life in the watery deep; and others in Nina and Kinirsha.

Along the lower Euphrates deities of orchardmen alternate with deities of cowherders. There lie the cities of Ningishzida, 'Lord of the good tree'; Ninazu, 'The Lord knowing the waters'; and Damu, 'the child', power in the sap that rises in trees and bushes in the spring.

But here also are the bull god Ningublaga, city god of Kiabrig; the bull god and moon god Nanna in Ur; and, in Kullab, Ninsuna, 'Lady of the wild cows', with her husband Lugalbanda.

Farther north, in a half-circle around the central grassland of the Edin lie the cities of the sheepherders (Uruk, Bad-tibira, Umma, and Zabalam) with their chief deities, Dumuzi the shepherd and his bride Inanna.

To the north and east lie cities of the farmers, Shuruppak and Eresh, with grain goddesses like Ninlil, Ninshebargunu, and Nidaba; Nippur with Enlil, wind god and god of the hoe, and his son Ninurta, god of the thundershowers and of the plow. Under the local name of Ningirsu,Ninurta was worshipped also in Girsu to the southeast. Earlier Babylonia --the southern region of Mesopotamia-- was made up of two regions: A southern area called by modern archaeologists Sumer (anciently Sumerum) A northern half called Akkad, and it is from these two areas that the principal languages of Mesopotamia take their names: Sumerian, an agglutinative, ergative language of which no related language is preserved, and Akkadian, a member of the Semitic family of languages -including also Arabic, Hebrew, Aramaic, Phoenician and Ugaritic.


SUMERIAN SCIENCE

Sumerian scientific achievements were important to the modern world. -- Sumerians invented the wheel C. 3700 BC. -- Sumerians developed a math system based on the numeral 60 which was the basis of time in modern world. -- Earliest concepts in algebra and geometry were formulated. -- A system of weights and measures were developed which served the ancient world until the Roman period. -- Many of the constellations were mapped by the Sumerians. -- Bronze metal -- Ziggurats


SUMERIAN SOCIAL CLASS SYSTEMS

Social Classes were similar to those in other early civilizations. -- Upper class contained nobles, priests, government officials and warriors. -- Merchants, traders and artisans made up a middle or "Freeman" class. -- Serfs and slaves made up majority of population and were responsible for all manual labor. -- Sumerian society was "Matriarchial" and women had a highly respected place in society.


Sumerian Writing

Sumerian writing is generally regarded as the first written language. It was called "Cuneiform". Tools included clay tablets and a wedged shapped stylus to produce writing. Over 200,000, many from city of Mari, have been preserved. Writing was deciphered by Sir Henry Rawlinson after finding the "Rock of Behistun" in present-day Iran.


SUMERIAN INFLUENCE ON EGYPT

Leonard Cottrell, The Quest for Sumer

For the Sumerian region "intelligible written records begin at about 3000 BC. From these, and from archaeological research, it is evident that even at this early period there were large cities with splendid temples and elaborately-planned houses.

Stone-carving was well-developed, also metal-working and the fashioning of jewelry. Extensive foreign trade contributed lapis-lazuli from Afghanistan, shells from the Persian Gulf and rare stones such as calcite, obsidian and diorite, none of which are found in southern Mesopotamia. But in the early Dynastic Period t here was no unified state of Sumer, unlike Egypt which had become unified by 3200 BC."


Michael Roaf Cultural Atlas of Mesopotamia In Sumer "the crucial transition from village to city took place in the Early and Middle Uruk periods which, according to radiocarbon dating, probably lasted between 700 and 1,000 years (about 4300-3450 BC)."

"The ancient site of Uruk was occupied for 5,000 years from early in the Ubaid period until the 3rd century AD. In the fourth millennium BC Uruk was the most important city in Mesopotamia and included two major religious centers: Kullaba, where there was a temple of An, the god of the sky, and Eanna, where the Goddess Inanna (later known as Ishtar) was worshipped."

"The earliest known examples of writing are found on clay tablets from Uruk dating to about 3300 BC. Already it was a complete system with more than 700 different signs....The first tablets recorded the transfer of commodities such as grain, beer and livestock or were lists used by scribes learning how to write."


Walter B. Emery Archaic Egypt "During the fourth millennium there were major developments in metallurgy." Objects at Nahal Mishmar "were an alloy of copper and arsenic, which was easier to cast and harder than pure copper and was often used before tin bronze in the second millennium BC."

"The first use of the plow in the Near East also dates from the Urik period....Plows, wheels, boatsand donkeys were almost certainly in use before the Uruk period" in Northern Europe.

"At a period approximately 3,400 years before Christ, a great change took place in Egypt, and the country passed rapidly from a tate of Neolithic culture with a complex tribal character to [one of] will-organized monarchy.

"At the same time the art of writing appears, monumental architecture and the arts and crafts develop to an astonishing degree, and all the evidence points to the existence of a luxurious civilization. All this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture."


Jaromir Malek In the Shadow of the Pyramids

The inhabitants of Upper Egypt were on the whole of a smaller, gracile type with long narrow skulls, compared with the taller and more heavily built mesocephalic Lower Egyptians. On monuments, all men have dark curly hair and their bodies are dark red to indicate the heavily sunburnt light-brown skin (brown was absent from the palette of the Egyptian artist). The conventional depiction of the lighter complexion of women was yellow. A similar picture of population stability of obtained from an analysis of the Egyptian language, even through the variety of current opinions is as great as in the case of physical anthropology. Connections exist with ancient and modern Semitic languages of western Asia, as well as Cushitic, Berber and Chado-Hamitic languages of Ethiopia, Libya and the western Sudan. These, however, suggest a common origin rather than a superimposition of one language upon another. The prehistoric inhabitants of Egypt and the historic Egyptians therefore spoke the same language in different stages of its development.


Walter B. Emergy

The civilization of the Jemdet Nasr period of Mesopotamia and the archaic period of Egypt are apparently roughly contemporary, but the interesting point is that in Mesopotamia many of the features of civilization appear to have a background, whereas in Egypt they do not. It is on this basis that many authorities consider that Egypt owes her civilization to the people of the Euphrates. There is no doubt that there is a connection, but whether direct or indirect we do not know."


Michael Roaf Cultural Atlas of Mesopotamia The influence of Uruk even reached as far west as Egypt in the Naqada II (or Gerzean) period contemporary with the Late Uruk and Jemdet Nasr periods [about 3100-2900 BC]...Lugged and spouted jars were characteristic of Late Uruk pottery. Cylinder seals also first appeared in Egypt at that time. Some were imports from the east, but others had been made locally and used Mesopotamian or Iranian motifs."

"Late Predynastic (before about 2920 BC) art from Egypt also showed some influence from Mesopotamia. In particular, carved ivory knife handles and slate palettes contained Mesopotamian motifs, even though the objects themselves were typically Egyptian."


Leonard Cottrell The Quest for Sumer

"There are certain elements in Egypt's Early Dynastic Period which seem to betray unmistakable Sumerian influence. Egyptian hieroglyphic writing may be one. Another is the so-called 'paneled-facade' type of architecture found in Egyptian tombs from the First to the Third Dynasties (3200 to 2800 B.C.)."

"...The most remarkable evidence of cultural connection is that shown in the architecture of the Early Dynastic tombs of Egypt and Mesopotamian seal-impressions showing almost exactly similar buildings."



The Code of Hammurabi

   When Anu the Sublime, King of the Anunaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land, assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak; so that I should rule over the black-headed people like Shamash, and enlighten the land, to further the well-being of mankind.

   Hammurabi, the prince, called of Bel am I, making riches and increase, enriching Nippur and Dur-ilu beyond compare, sublime patron of E-kur; who reestablished Eridu and purified the worship of E-apsu; who conquered the four quarters of the world, made great the name of Babylon, rejoiced the heart of Marduk, his lord who daily pays his devotions in Saggil; the royal scion whom Sin made; who enriched Ur; the humble, the reverent, who brings wealth to Gish-shir-gal; the white king, heard of Shamash, the mighty, who again laid the foundations of Sippara; who clothed the gravestones of Malkat with green; who made E-babbar great, which is like the heavens, the warrior who guarded Larsa and renewed E-babbar, with Shamash as his helper; the lord who granted new life to Uruk, who brought plenteous water to its inhabitants, raised the head of E-anna, and perfected the beauty of Anu and Nana; shield of the land, who reunited the scattered inhabitants of Isin; who richly endowed E-gal-mach; the protecting king of the city, brother of the god Zamama; who firmly founded the farms of Kish, crowned E-me-te-ursag with glory, redoubled the great holy treasures of Nana, managed the temple of Harsag-kalama; the grave of the enemy, whose help brought about the victory; who increased the power of Cuthah; made all glorious in E-shidlam, the black steer, who gored the enemy; beloved of the god Nebo, who rejoiced the inhabitants of Borsippa, the Sublime; who is indefatigable for E-zida; the divine king of the city; the White, Wise; who broadened the fields of Dilbat, who heaped up the harvests for Urash; the Mighty, the lord to whom come scepter and crown, with which he clothes himself; the Elect of Ma-ma; who fixed the temple bounds of Kesh, who made rich the holy feasts of Nin-tu; the provident, solicitous, who provided food and drink for Lagash and Girsu, who provided large sacrificial offerings for the temple of Ningirsu; who captured the enemy, the Elect of the oracle who fulfilled the prediction of Hallab, who rejoiced the heart of Anunit; the pure prince, whose prayer is accepted by Adad; who satisfied the heart of Adad, the warrior, in Karkar, who restored the vessels for worship in E-ud-gal-gal; the king who granted life to the city of Adab; the guide of E-mach; the princely king of the city, the irresistible warrior, who granted life to the inhabitants of Mashkanshabri, and brought abundance to the temple of Shidlam; the White, Potent, who penetrated the secret cave of the bandits, saved the inhabitants of Malka from misfortune, and fixed their home fast in wealth; who established pure sacrificial gifts for Ea and Dam-gal-nun-na, who made his kingdom everlastingly great; the princely king of the city, who subjected the districts on the Ud-kib-nun-na Canal to the sway of Dagon, his Creator; who spared the inhabitants of Mera and Tutul; the sublime prince, who makes the face of Ninni shine; who presents holy meals to the divinity of Nin-a-zu, who cared for its inhabitants in their need, provided a portion for them in Babylon in peace; the shepherd of the oppressed and of the slaves; whose deeds find favor before Anunit, who provided for Anunit in the temple of Dumash in the suburb of Agade; who recognizes the right, who rules by law; who gave back to the city of Ashur its protecting god; who let the name of Ishtar of Nineveh remain in E-mish-mish; the Sublime, who humbles himself before the great gods; successor of Sumula-il; the mighty son of Sin-muballit; the royal scion of Eternity; the mighty monarch, the sun of Babylon, whose rays shed light over the land of Sumer and Akkad; the king, obeyed by the four quarters of the world; Beloved of Ninni, am I.

   When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed.


The Code of Laws


1

   If any one ensnare another, putting a ban upon him, but he can not prove it, then he that ensnared him shall be put to death.


2

   If any one bring an accusation against a man, and the accused go to the river and leap into the river, if he sink in the river his accuser shall take possession of his house. But if the river prove that the accused is not guilty, and he escape unhurt, then he who had brought the accusation shall be put to death, while he who leaped into the river shall take possession of the house that had belonged to his accuser.


3

   If any one bring an accusation of any crime before the elders, and does not prove what he has charged, he shall, if it be a capital offense charged, be put to death.


4

   If he satisfy the elders to impose a fine of grain or money, he shall receive the fine that the action produces.


5

   If a judge try a case, reach a decision, and present his judgment in writing; if later error shall appear in his decision, and it be through his own fault, then he shall pay twelve times the fine set by him in the case, and he shall be publicly removed from the judge's bench, and never again shall he sit there to render judgement.


6

   If any one steal the property of a temple or of the court, he shall be put to death, and also the one who receives the stolen thing from him shall be put to death.


7

   If any one buy from the son or the slave of another man, without witnesses or a contract, silver or gold, a male or female slave, an ox or a sheep, an ass or anything, or if he take it in charge, he is considered a thief and shall be put to death.


8

   If any one steal cattle or sheep, or an ass, or a pig or a goat, if it belong to a god or to the court, the thief shall pay thirtyfold; if they belonged to a freed man of the king he shall pay tenfold; if the thief has nothing with which to pay he shall be put to death.


9

   If any one lose an article, and find it in the possession of another: if the person in whose possession the thing is found say "A merchant sold it to me, I paid for it before witnesses," and if the owner of the thing say, "I will bring witnesses who know my property," then shall the purchaser bring the merchant who sold it to him, and the witnesses before whom he bought it, and the owner shall bring witnesses who can identify his property. The judge shall examine their testimony—both of the witnesses before whom the price was paid, and of the witnesses who identify the lost article on oath. The merchant is then proved to be a thief and shall be put to death. The owner of the lost article receives his property, and he who bought it receives the money he paid from the estate of the merchant.


10

   If the purchaser does not bring the merchant and the witnesses before whom he bought the article, but its owner bring witnesses who identify it, then the buyer is the thief and shall be put to death, and the owner receives the lost article.


11

   If the owner do not bring witnesses to identify the lost article, he is an evil-doer, he has traduced, and shall be put to death.


12

   If the witnesses be not at hand, then shall the judge set a limit, at the expiration of six months. If his witnesses have not appeared within the six months, he is an evil-doer, and shall bear the fine of the pending case.


14

   If any one steal the minor son of another, he shall be put to death.


15

   If any one take a male or female slave of the court, or a male or female slave of a freed man, outside the city gates, he shall be put to death.


16

   If any one receive into his house a runaway male or female slave of the court, or of a freedman, and does not bring it out at the public proclamation of the major domus, the master of the house shall be put to death.


17

   If any one find runaway male or female slaves in the open country and bring them to their masters, the master of the slaves shall pay him two shekels of silver.


18

   If the slave will not give the name of the master, the finder shall bring him to the palace; a further investigation must follow, and the slave shall be returned to his master.


19

   If he hold the slaves in his house, and they are caught there, he shall be put to death.


20

   If the slave that he caught run away from him, then shall he swear to the owners of the slave, and he is free of all blame.


21

   If any one break a hole into a house (break in to steal), he shall be put to death before that hole and be buried.


22

   If any one is committing a robbery and is caught, then he shall be put to death.


23

   If the robber is not caught, then shall he who was robbed claim under oath the amount of his loss; then shall the community, and . . . on whose ground and territory and in whose domain it was compensate him for the goods stolen.


24

   If persons are stolen, then shall the community and . . . pay one mina of silver to their relatives.


25

   If fire break out in a house, and some one who comes to put it out cast his eye upon the property of the owner of the house, and take the property of the master of the house, he shall be thrown into that self-same fire.


26

   If a chieftain or a man (common soldier), who has been ordered to go upon the king's highway for war does not go, but hires a mercenary, if he withholds the compensation, then shall this officer or man be put to death, and he who represented him shall take possession of his house.


27

   If a chieftain or man be caught in the misfortune of the king (captured in battle), and if his fields and garden be given to another and he take possession, if he return and reaches his place, his field and garden shall be returned to him, he shall take it over again.


28

   If a chieftain or a man be caught in the misfortune of a king, if his son is able to enter into possession, then the field and garden shall be given to him, he shall take over the fee of his father.


29

   If his son is still young, and can not take possession, a third of the field and garden shall be given to his mother, and she shall bring him up.


30

   If a chieftain or a man leave his house, garden, and field and hires it out, and some one else takes possession of his house, garden, and field and uses it for three years: if the first owner return and claims his house, garden, and field, it shall not be given to him, but he who has taken possession of it and used it shall continue to use it.


31

   If he hire it out for one year and then return, the house, garden, and field shall be given back to him, and he shall take it over again.


32

   If a chieftain or a man is captured on the "Way of the King" (in war), and a merchant buy him free, and bring him back to his place; if he have the means in his house to buy his freedom, he shall buy himself free: if he have nothing in his house with which to buy himself free, he shall be bought free by the temple of his community; if there be nothing in the temple with which to buy him free, the court shall buy his freedom. His field, garden, and house shall not be given for the purchase of his freedom.


33

   If a . . . or a . . . enter himself as withdrawn from the "Way of the King," and send a mercenary as substitute, but withdraw him, then the . . . or . . . shall be put to death.


34

   If a . . . or a . . . harm the property of a captain, injure the captain, or take away from the captain a gift presented to him by the king, then the . . . or . . . shall be put to death.


35

   If any one buy the cattle or sheep which the king has given to chieftains from him, he loses his money.


36

   The field, garden, and house of a chieftain, of a man, or of one subject to quit-rent, can not be sold.


37

   If any one buy the field, garden, and house of a chieftain, man, or one subject to quit-rent, his contract tablet of sale shall be broken (declared invalid) and he loses his money. The field, garden, and house return to their owners.


38

   A chieftain, man, or one subject to quit-rent can not assign his tenure of field, house, and garden to his wife or daughter, nor can he assign it for a debt.


39

   He may, however, assign a field, garden, or house which he has bought, and holds as property, to his wife or daughter or give it for debt.


40

   He may sell field, garden, and house to a merchant (royal agents) or to any other public official, the buyer holding field, house, and garden for its usufruct.


41

   If any one fence in the field, garden, and house of a chieftain, man, or one subject to quit-rent, furnishing the palings therefor; if the chieftain, man, or one subject to quit-rent return to field, garden, and house, the palings which were given to him become his property.


42

   If any one take over a field to till it, and obtain no harvest therefrom, it must be proved that he did no work on the field, and he must deliver grain, just as his neighbor raised, to the owner of the field.


43

   If he do not till the field, but let it lie fallow, he shall give grain like his neighbor's to the owner of the field, and the field which he let lie fallow he must plow and sow and return to its owner.


44

   If any one take over a waste-lying field to make it arable, but is lazy, and does not make it arable, he shall plow the fallow field in the fourth year, harrow it and till it, and give it back to its owner, and for each ten gan (a measure of area) ten gur of grain shall be paid.


45

   If a man rent his field for tillage for a fixed rental, and receive the rent of his field, but bad weather come and destroy the harvest, the injury falls upon the tiller of the soil.


46

   If he do not receive a fixed rental for his field, but lets it on half or third shares of the harvest, the grain on the field shall be divided proportionately between the tiller and the owner.


47

   If the tiller, because he did not succeed in the first year, has had the soil tilled by others, the owner may raise no objection; the field has been cultivated and he receives the harvest according to agreement.


48

   If any one owe a debt for a loan, and a storm prostrates the grain, or the harvest fail, or the grain does not grow for lack of water; in that year he need not give his creditor any grain, he washes his debt-tablet in water and pays no rent for this year.


49

   If any one take money from a merchant, and give the merchant a field tillable for corn or sesame and order him to plant corn or sesame in the field, and to harvest the crop; if the cultivator plant corn or sesame in the field, at the harvest the corn or sesame that is in the field shall belong to the owner of the field and he shall pay corn as rent, for the money he received from the merchant, and the livelihood of the cultivator shall he give to the merchant.


50

   If he give a cultivated corn-field or a cultivated sesame-field, the corn or sesame in the field shall belong to the owner of the field, and he shall return the money to the merchant as rent.


51

   If he have no money to repay, then he shall pay in corn or sesame in place of the money as rent for what he received from the merchant, according to the royal tariff.


52

   If the cultivator do not plant corn or sesame in the field, the debtor's contract is not weakened.


53

   If any one be too lazy to keep his dam in proper condition, and does not so keep it; if then the dam break and all the fields be flooded, then shall he in whose dam the break occurred be sold for money, and the money shall replace the corn which he has caused to be ruined.


54

   If he be not able to replace the corn, then he and his possessions shall be divided among the farmers whose corn he has flooded.


55

   If any one open his ditches to water his crop, but is careless, and the water flood the field of his neighbor, then he shall pay his neighbor corn for his loss.


56

   If a man let in the water, and the water overflow the plantation of his neighbor, he shall pay ten gur of corn for every ten gan of land.


57

   If a shepherd, without the permission of the owner of the field, and without the knowledge of the owner of the sheep, lets the sheep into a field to graze, then the owner of the field shall harvest his crop, and the shepherd, who had pastured his flock there without permission of the owner of the field, shall pay to the owner twenty gur of corn for every ten gan.


58

   If after the flocks have left the pasture and been shut up in the common fold at the city gate, any shepherd let them into a field and they graze there, this shepherd shall take possession of the field which he has allowed to be grazed on, and at the harvest he must pay sixty gur of corn for every ten gan.


59

   If any man, without the knowledge of the owner of a garden, fell a tree in a garden he shall pay half a mina in money.


60

   If any one give over a field to a gardener, for him to plant it as a garden, if he work at it, and care for it for four years, in the fifth year the owner and the gardener shall divide it, the owner taking his part in charge.


61

   If the gardener has not completed the planting of the field, leaving one part unused, this shall be assigned to him as his.


62

   If he do not plant the field that was given over to him as a garden, if it be arable land (for corn or sesame) the gardener shall pay the owner the produce of the field for the years that he let it lie fallow, according to the product of neighboring fields, put the field in arable condition and return it to its owner.


63

   If he transform waste land into arable fields and return it to its owner, the latter shall pay him for one year ten gur for ten gan.


64

   If any one hand over his garden to a gardener to work, the gardener shall pay to its owner two-thirds of the produce of the garden, for so long as he has it in possession, and the other third shall he keep.


65

   If the gardener do not work in the garden and the product fall off, the gardener shall pay in proportion to other neighboring gardens.


    [Here a portion of the text is missing, apparently comprising thirty-four paragraphs.]


100

   . . . interest for the money, as much as he has received, he shall give a note therefor, and on the day, when they settle, pay to the merchant.


101

   If there are no mercantile arrangements in the place whither he went, he shall leave the entire amount of money which he received with the broker to give to the merchant.


102

   If a merchant entrust money to an agent (broker) for some investment, and the broker suffer a loss in the place to which he goes, he shall make good the capital to the merchant.


103

   If, while on the journey, an enemy take away from him anything that he had, the broker shall swear by God and be free of obligation.


104

   If a merchant give an agent corn, wool, oil, or any other goods to transport, the agent shall give a receipt for the amount, and compensate the merchant therefor. Then he shall obtain a receipt form the merchant for the money that he gives the merchant.


105

   If the agent is careless, and does not take a receipt for the money which he gave the merchant, he can not consider the unreceipted money as his own.


106

   If the agent accept money from the merchant, but have a quarrel with the merchant (denying the receipt), then shall the merchant swear before God and witnesses that he has given this money to the agent, and the agent shall pay him three times the sum.


107

   If the merchant cheat the agent, in that as the latter has returned to him all that had been given him, but the merchant denies the receipt of what had been returned to him, then shall this agent convict the merchant before God and the judges, and if he still deny receiving what the agent had given him shall pay six times the sum to the agent.


108

   If a tavern-keeper (feminine) does not accept corn according to gross weight in payment of drink, but takes money, and the price of the drink is less than that of the corn, she shall be convicted and thrown into the water.


109

   If conspirators meet in the house of a tavern-keeper, and these conspirators are not captured and delivered to the court, the tavern-keeper shall be put to death.




112

   If any one be on a journey and entrust silver, gold, precious stones, or any movable property to another, and wish to recover it from him; if the latter do not bring all of the property to the appointed place, but appropriate it to his own use, then shall this man, who did not bring the property to hand it over, be convicted, and he shall pay fivefold for all that had been entrusted to him.


113

   If any one have consignment of corn or money, and he take from the granary or box without the knowledge of the owner, then shall he who took corn without the knowledge of the owner out of the granary or money out of the box be legally convicted, and repay the corn he has taken. And he shall lose whatever commission was paid to him, or due him.


114

   If a man have no claim on another for corn and money, and try to demand it by force, he shall pay one-third of a mina of silver in every case.


115

   If any one have a claim for corn or money upon another and imprison him; if the prisoner die in prison a natural death, the case shall go no further.


116

   If the prisoner die in prison from blows or maltreatment, the master of the prisoner shall convict the merchant before the judge. If he was a free-born man, the son of the merchant shall be put to death; if it was a slave, he shall pay one-third of a mina of gold, and all that the master of the prisoner gave he shall forfeit.


117

   If any one fail to meet a claim for debt, and sell himself, his wife, his son, and daughter for money or give them away to forced labor: they shall work for three years in the house of the man who bought them, or the proprietor, and in the fourth year they shall be set free.


118

   If he give a male or female slave away for forced labor, and the merchant sublease them, or sell them for money, no objection can be raised.


119

   If any one fail to meet a claim for debt, and he sell the maid servant who has borne him children, for money, the money which the merchant has paid shall be repaid to him by the owner of the slave and she shall be freed.


120

   If any one store corn for safe keeping in another person's house, and any harm happen to the corn in storage, or if the owner of the house open the granary and take some of the corn, or if especially he deny that the corn was stored in his house: then the owner of the corn shall claim his corn before God (on oath), and the owner of the house shall pay its owner for all of the corn that he took.


121

   If any one store corn in another man's house he shall pay him storage at the rate of one gur for every five ka of corn per year.


122

   If any one give another silver, gold, or anything else to keep, he shall show everything to some witness, draw up a contract, and then hand it over for safe keeping.


123

   If he turn it over for safe keeping without witness or contract, and if he to whom it was given deny it, then he has no legitimate claim.


124

   If any one deliver silver, gold, or anything else to another for safe keeping, before a witness, but he deny it, he shall be brought before a judge, and all that he has denied he shall pay in full.


125

   If any one place his property with another for safe keeping, and there, either through thieves or robbers, his property and the property of the other man be lost, the owner of the house, through whose neglect the loss took place, shall compensate the owner for all that was given to him in charge. But the owner of the house shall try to follow up and recover his property, and take it away from the thief.


126

   If any one who has not lost his goods state that they have been lost, and make false claims: if he claim his goods and amount of injury before God, even though he has not lost them, he shall be fully compensated for all his loss claimed. (I.e., the oath is all that is needed.)


127

   If any one "point the finger" (slander) at a sister of a god or the wife of any one, and can not prove it, this man shall be taken before the judges and his brow shall be marked. (by cutting the skin, or perhaps hair.)


128

   If a man take a woman to wife, but have no intercourse with her, this woman is no wife to him.


129

   If a man's wife be surprised (in flagrante delicto) with another man, both shall be tied and thrown into the water, but the husband may pardon his wife and the king his slaves.


130

   If a man violate the wife (betrothed or child-wife) of another man, who has never known a man, and still lives in her father's house, and sleep with her and be surprised, this man shall be put to death, but the wife is blameless.


131

   If a man bring a charge against one's wife, but she is not surprised with another man, she must take an oath and then may return to her house.


132

   If the "finger is pointed" at a man's wife about another man, but she is not caught sleeping with the other man, she shall jump into the river for her husband.


133

   If a man is taken prisoner in war, and there is a sustenance in his house, but his wife leave house and court, and go to another house: because this wife did not keep her court, and went to another house, she shall be judicially condemned and thrown into the water.


134

   If any one be captured in war and there is not sustenance in his house, if then his wife go to another house this woman shall be held blameless.


135

   If a man be taken prisoner in war and there be no sustenance in his house and his wife go to another house and bear children; and if later her husband return and come to his home: then this wife shall return to her husband, but the children follow their father.


136

   If any one leave his house, run away, and then his wife go to another house, if then he return, and wishes to take his wife back: because he fled from his home and ran away, the wife of this runaway shall not return to her husband.


137

   If a man wish to separate from a woman who has borne him children, or from his wife who has borne him children: then he shall give that wife her dowry, and a part of the usufruct of field, garden, and property, so that she can rear her children. When she has brought up her children, a portion of all that is given to the children, equal as that of one son, shall be given to her. She may then marry the man of her heart.


138

   If a man wishes to separate from his wife who has borne him no children, he shall give her the amount of her purchase money and the dowry which she brought from her father's house, and let her go.


139

   If there was no purchase price he shall give her one mina of gold as a gift of release.


140

   If he be a freed man he shall give her one-third of a mina of gold.


141

   If a man's wife, who lives in his house, wishes to leave it, plunges into debt, tries to ruin her house, neglects her husband, and is judicially convicted: if her husband offer her release, she may go on her way, and he gives her nothing as a gift of release. If her husband does not wish to release her, and if he take another wife, she shall remain as servant in her husband's house.


142

   If a woman quarrel with her husband, and say: "You are not congenial to me," the reasons for her prejudice must be presented. If she is guiltless, and there is no fault on her part, but he leaves and neglects her, then no guilt attaches to this woman, she shall take her dowry and go back to her father's house.


143

   If she is not innocent, but leaves her husband, and ruins her house, neglecting her husband, this woman shall be cast into the water.


144

   If a man take a wife and this woman give her husband a maid-servant, and she bear him children, but this man wishes to take another wife, this shall not be permitted to him; he shall not take a second wife.


145

   If a man take a wife, and she bear him no children, and he intend to take another wife: if he take this second wife, and bring her into the house, this second wife shall not be allowed equality with his wife.


146

   If a man take a wife and she give this man a maid-servant as wife and she bear him children, and then this maid assume equality with the wife: because she has borne him children her master shall not sell her for money, but he may keep her as a slave, reckoning her among the maid-servants.


147

   If she have not borne him children, then her mistress may sell her for money.


148

   If a man take a wife, and she be seized by disease, if he then desire to take a second wife he shall not put away his wife, who has been attacked by disease, but he shall keep her in the house which he has built and support her so long as she lives.


149

   If this woman does not wish to remain in her husband's house, then he shall compensate her for the dowry that she brought with her from her father's house, and she may go.


150

   If a man give his wife a field, garden, and house and a deed therefor, if then after the death of her husband the sons raise no claim, then the mother may bequeath all to one of her sons whom she prefers, and need leave nothing to his brothers.


151

   If a woman who lived in a man's house made an agreement with her husband, that no creditor can arrest her, and has given a document therefor: if that man, before he married that woman, had a debt, the creditor can not hold the woman for it. But if the woman, before she entered the man's house, had contracted a debt, her creditor can not arrest her husband therefor.


152

   If after the woman had entered the man's house, both contracted a debt, both must pay the merchant.


153

   If the wife of one man on account of another man has their mates (her husband and the other man's wife) murdered, both of them shall be impaled.


154

   If a man be guilty of incest with his daughter, he shall be driven from the place (exiled).


155

   If a man betroth a girl to his son, and his son have intercourse with her, but he (the father) afterward defile her, and be surprised, then he shall be bound and cast into the water (drowned).


156

   If a man betroth a girl to his son, but his son has not known her, and if then he defile her, he shall pay her half a gold mina, and compensate her for all that she brought out of her father's house. She may marry the man of her heart.


157

   If any one be guilty of incest with his mother after his father, both shall be burned.


158

   If any one be surprised after his father with his chief wife, who has borne children, he shall be driven out of his father's house.


159

   If any one, who has brought chattels into his father-in-law's house, and has paid the purchase-money, looks for another wife, and says to his father-in-law: "I do not want your daughter," the girl's father may keep all that he had brought.


160

   If a man bring chattels into the house of his father-in-law, and pay the "purchase price" (for his wife): if then the father of the girl say: "I will not give you my daughter," he shall give him back all that he brought with him.


161

   If a man bring chattels into his father-in-law's house and pay the "purchase price," if then his friend slander him, and his father-in-law say to the young husband: "You shall not marry my daughter," the he shall give back to him undiminished all that he had brought with him; but his wife shall not be married to the friend.


162

   If a man marry a woman, and she bear sons to him; if then this woman die, then shall her father have no claim on her dowry; this belongs to her sons.


163

   If a man marry a woman and she bear him no sons; if then this woman die, if the "purchase price" which he had paid into the house of his father-in-law is repaid to him, her husband shall have no claim upon the dowry of this woman; it belongs to her father's house.


164

   If his father-in-law do not pay back to him the amount of the "purchase price" he may subtract the amount of the "Purchase price" from the dowry, and then pay the remainder to her father's house.


165

   If a man give to one of his sons whom he prefers a field, garden, and house, and a deed therefor: if later the father die, and the brothers divide the estate, then they shall first give him the present of his father, and he shall accept it; and the rest of the paternal property shall they divide.


166

   If a man take wives for his son, but take no wife for his minor son, and if then he die: if the sons divide the estate, they shall set aside besides his portion the money for the "purchase price" for the minor brother who had taken no wife as yet, and secure a wife for him.


167

   If a man marry a wife and she bear him children: if this wife die and he then take another wife and she bear him children: if then the father die, the sons must not partition the estate according to the mothers, they shall divide the dowries of their mothers only in this way; the paternal estate they shall divide equally with one another.


168

   If a man wish to put his son out of his house, and declare before the judge: "I want to put my son out," then the judge shall examine into his reasons. If the son be guilty of no great fault, for which he can be rightfully put out, the father shall not put him out.


169

   If he be guilty of a grave fault, which should rightfully deprive him of the filial relationship, the father shall forgive him the first time; but if he be guilty of a grave fault a second time the father may deprive his son of all filial relation.


170

   If his wife bear sons to a man, or his maid-servant have borne sons, and the father while still living says to the children whom his maid-servant has borne: "My sons," and he count them with the sons of his wife; if then the father die, then the sons of the wife and of the maid-servant shall divide the paternal property in common. The son of the wife is to partition and choose.


171

   If, however, the father while still living did not say to the sons of the maid-servant: "My sons," and then the father dies, then the sons of the maid-servant shall not share with the sons of the wife, but the freedom of the maid and her sons shall be granted. The sons of the wife shall have no right to enslave the sons of the maid; the wife shall take her dowry (from her father), and the gift that her husband gave her and deeded to her (separate from dowry, or the purchase-money paid her father), and live in the home of her husband: so long as she lives she shall use it, it shall not be sold for money. Whatever she leaves shall belong to her children.


172

   If her husband made her no gift, she shall be compensated for her gift, and she shall receive a portion from the estate of her husband, equal to that of one child. If her sons oppress her, to force her out of the house, the judge shall examine into the matter, and if the sons are at fault the woman shall not leave her husband's house. If the woman desire to leave the house, she must leave to her sons the gift which her husband gave her, but she may take the dowry of her father's house. Then she may marry the man of her heart.


173

   If this woman bear sons to her second husband, in the place to which she went, and then die, her earlier and later sons shall divide the dowry between them.


174

   If she bear no sons to her second husband, the sons of her first husband shall have the dowry.


175

   If a State slave or the slave of a freed man marry the daughter of a free man, and children are born, the master of the slave shall have no right to enslave the children of the free.


176

   If, however, a State slave or the slave of a freed man marry a man's daughter, and after he marries her she bring a dowry from a father's house, if then they both enjoy it and found a household, and accumulate means, if then the slave die, then she who was free born may take her dowry, and all that her husband and she had earned; she shall divide them into two parts, one-half the master for the slave shall take, and the other half shall the free-born woman take for her children. If the free-born woman had no gift she shall take all that her husband and she had earned and divide it into two parts; and the master of the slave shall take one-half and she shall take the other for her children.


177

   If a widow, whose children are not grown, wishes to enter another house (remarry), she shall not enter it without the knowledge of the judge. If she enter another house the judge shall examine the state of the house of her first husband. Then the house of her first husband shall be entrusted to the second husband and the woman herself as managers. And a record must be made thereof. She shall keep the house in order, bring up the children, and not sell the house-hold utensils. He who buys the utensils of the children of a widow shall lose his money, and the goods shall return to their owners.


178

   If a "devoted woman" or a prostitute to whom her father has given a dowry and a deed therefor, but if in this deed it is not stated that she may bequeath it as she pleases, and has not explicitly stated that she has the right of disposal; if then her father die, then her brothers shall hold her field and garden, and give her corn, oil, and milk according to her portion, and satisfy her. If her brothers do not give her corn, oil, and milk according to her share, then her field and garden shall support her. She shall have the usufruct of field and garden and all that her father gave her so long as she lives, but she can not sell or assign it to others. Her position of inheritance belongs to her brothers.


179

   If a "sister of a god," or a prostitute, receive a gift from her father, and a deed in which it has been explicitly stated that she may dispose of it as she pleases, and give her complete disposition thereof: if then her father die, then she may leave her property to whomsoever she pleases. Her brothers can raise no claim thereto.


180

   If a father give a present to his daughter—either marriageable or a prostitute (unmarriageable)—and then die, then she is to receive a portion as a child from the paternal estate, and enjoy its usufruct so long as she lives. Her estate belongs to her brothers.


181

   If a father devote a temple-maid or temple-virgin to God and give her no present: if then the father die, she shall receive the third of a child's portion from the inheritance of her father's house, and enjoy its usufruct so long as she lives. Her estate belongs to her brothers.


182

   If a father devote his daughter as a wife of Mardi of Babylon (as in 181), and give her no present, nor a deed; if then her father die, then shall she receive one-third of her portion as a child of her father's house from her brothers, but Marduk may leave her estate to whomsoever she wishes.


183

   If a man give his daughter by a concubine a dowry, and a husband, and a deed; if then her father die, she shall receive no portion from the paternal estate.


184

   If a man do not give a dowry to his daughter by a concubine, and no husband; if then her father die, her brother shall give her a dowry according to her father's wealth and secure a husband for her.


185

   If a man adopt a child and to his name as son, and rear him, this grown son can not be demanded back again.


186

   If a man adopt a son, and if after he has taken him he injure his foster father and mother, then this adopted son shall return to his father's house.


187

   The son of a paramour in the palace


   service, or of a prostitute, can not be demanded back.
188

   If an artizan has undertaken to rear a child and teaches him his craft, he can not be demanded back.
189

   If he has not taught him his craft, this adopted son may return to his father's house.


190

   If a man does not maintain a child that he has adopted as a son and reared with his other children, then his adopted son may return to his father's house.


191

   If a man, who had adopted a son and reared him, founded a household, and had children, wish to put this adopted son out, then this son shall not simply go his way. His adoptive father shall give him of his wealth one-third of a child's portion, and then he may go. He shall not give him of the field, garden, and house.


192

   If a son of a paramour or a prostitute say to his adoptive father or mother: "You are not my father, or my mother," his tongue shall be cut off.


193

   If the son of a paramour or a prostitute desire his father's house, and desert his adoptive father and adoptive mother, and goes to his father's house, then shall his eye be put out.


194

   If a man give his child to a nurse and the child die in her hands, but the nurse unbeknown to the father and mother nurse another child, then they shall convict her of having nursed another child without the knowledge of the father and mother and her breasts shall be cut off.


195

   If a son strike his father, his hands shall be hewn off.


196

   If a man put out the eye of another man, his eye shall be put out. [ An eye for an eye ]


197

   If he break another man's bone, his bone shall be broken.


198

   If he put out the eye of a freed man, or break the bone of a freed man, he shall pay one gold mina.


199

   If he put out the eye of a man's slave, or break the bone of a man's slave, he shall pay one-half of its value.


200

   If a man knock out the teeth of his equal, his teeth shall be knocked out. [ A tooth for a tooth ]


201

   If he knock out the teeth of a freed man, he shall pay one-third of a gold mina.


202

   If any one strike the body of a man higher in rank than he, he shall receive sixty blows with an ox-whip in public.


203

   If a free-born man strike the body of another free-born man or equal rank, he shall pay one gold mina.


204

   If a freed man strike the body of another freed man, he shall pay ten shekels in money.


205

   If the slave of a freed man strike the body of a freed man, his ear shall be cut off.


206

   If during a quarrel one man strike another and wound him, then he shall swear, "I did not injure him wittingly," and pay the physicians.


207

   If the man die of his wound, he shall swear similarly, and if he (the deceased) was a free-born man, he shall pay half a mina in money.


208

   If he was a freed man, he shall pay one-third of a mina.


209

   If a man strike a free-born woman so that she lose her unborn child, he shall pay ten shekels for her loss.


210

   If the woman die, his daughter shall be put to death.


211

   If a woman of the free class lose her child by a blow, he shall pay five shekels in money.


212

   If this woman die, he shall pay half a mina.


213

   If he strike the maid-servant of a man, and she lose her child, he shall pay two shekels in money.


214

   If this maid-servant die, he shall pay one-third of a mina.


215

   If a physician make a large incision with an operating knife and cure it, or if he open a tumor (over the eye) with an operating knife, and saves the eye, he shall receive ten shekels in money.


216

   If the patient be a freed man, he receives five shekels.


217

   If he be the slave of some one, his owner shall give the physician two shekels.


218

   If a physician make a large incision with the operating knife, and kill him, or open a tumor with the operating knife, and cut out the eye, his hands shall be cut off.


219

   If a physician make a large incision in the slave of a freed man, and kill him, he shall replace the slave with another slave.


220

   If he had opened a tumor with the operating knife, and put out his eye, he shall pay half his value.


221

   If a physician heal the broken bone or diseased soft part of a man, the patient shall pay the physician five shekels in money.


222

   If he were a freed man he shall pay three shekels.


223

   If he were a slave his owner shall pay the physician two shekels.


224

   If a veterinary surgeon perform a serious operation on an ass or an ox, and cure it, the owner shall pay the surgeon one-sixth of a shekel as a fee.


225

   If he perform a serious operation on an ass or ox, and kill it, he shall pay the owner one-fourth of its value.


226

   If a barber, without the knowledge of his master, cut the sign of a slave on a slave not to be sold, the hands of this barber shall be cut off.


227

   If any one deceive a barber, and have him mark a slave not for sale with the sign of a slave, he shall be put to death, and buried in his house. The barber shall swear: "I did not mark him wittingly," and shall be guiltless.


228

   If a builder build a house for some one and complete it, he shall give him a fee of two shekels in money for each sar of surface.


229

   If a builder build a house for some one, and does not construct it properly, and the house which he built fall in and kill its owner, then that builder shall be put to death.


230

   If it kill the son of the owner the son of that builder shall be put to death.


231

   If it kill a slave of the owner, then he shall pay slave for slave to the owner of the house.


232

   If it ruin goods, he shall make compensation for all that has been ruined, and inasmuch as he did not construct properly this house which he built and it fell, he shall re-erect the house from his own means.


233

   If a builder build a house for some one, even though he has not yet completed it; if then the walls seem toppling, the builder must make the walls solid from his own means.


234

   If a shipbuilder build a boat of sixty gur for a man, he shall pay him a fee of two shekels in money.


235

   If a shipbuilder build a boat for some one, and do not make it tight, if during that same year that boat is sent away and suffers injury, the shipbuilder shall take the boat apart and put it together tight at his own expense. The tight boat he shall give to the boat owner.


236

   If a man rent his boat to a sailor, and the sailor is careless, and the boat is wrecked or goes aground, the sailor shall give the owner of the boat another boat as compensation.


237

   If a man hire a sailor and his boat, and provide it with corn, clothing, oil and dates, and other things of the kind needed for fitting it: if the sailor is careless, the boat is wrecked, and its contents ruined, then the sailor shall compensate for the boat which was wrecked and all in it that he ruined.


238

   If a sailor wreck any one's ship, but saves it, he shall pay the half of its value in money.


239

   If a man hire a sailor, he shall pay him six gur of corn per year.


240

   If a merchantman run against a ferryboat, and wreck it, the master of the ship that was wrecked shall seek justice before God; the master of the merchantman, which wrecked the ferryboat, must compensate the owner for the boat and all that he ruined.


241

   If any one impresses an ox for forced labor, he shall pay one-third of a mina in money.


242

   If any one hire oxen for a year, he shall pay four gur of corn for plow-oxen.


243

   As rent of herd cattle he shall pay three gur of corn to the owner.


244

   If any one hire an ox or an ass, and a lion kill it in the field, the loss is upon its owner.


245

   If any one hire oxen, and kill them by bad treatment or blows, he shall compensate the owner, oxen for oxen.


246

   If a man hire an ox, and he break its leg or cut the ligament of its neck, he shall compensate the owner with ox for ox.


247

   If any one hire an ox, and put out its eye, he shall pay the owner one-half of its value.


248

   If any one hire an ox, and break off a horn, or cut off its tail, or hurt its muzzle, he shall pay one-fourth of its value in money.


249

   If any one hire an ox, and God strike it that it die, the man who hired it shall swear by God and be considered guiltless.


250

   If while an ox is passing on the street (market) some one push it, and kill it, the owner can set up no claim in the suit (against the hirer).


251

   If an ox be a goring ox, and it shown that he is a gorer, and he do not bind his horns, or fasten the ox up, and the ox gore a free-born man and kill him, the owner shall pay one-half a mina in money.


252

   If he kill a man's slave, he shall pay one-third of a mina.


253

   If any one agree with another to tend his field, give him seed, entrust a yoke of oxen to him, and bind him to cultivate the field, if he steal the corn or plants, and take them for himself, his hands shall be hewn off.


254

   If he take the seed-corn for himself, and do not use the yoke of oxen, he shall compensate him for the amount of the seed-corn.


255

   If he sublet the man's yoke of oxen or steal the seed-corn, planting nothing in the field, he shall be convicted, and for each one hundred gan he shall pay sixty gur of corn.


256

   If his community will not pay for him, then he shall be placed in that field with the cattle (at work).


257

   If any one hire a field laborer, he shall pay him eight gur of corn per year.


258

   If any one hire an ox-driver, he shall pay him six gur of corn per year.


259

   If any one steal a water-wheel from the field, he shall pay five shekels in money to its owner.


260

   If any one steal a shadduf (used to draw water from the river or canal) or a plow, he shall pay three shekels in money.


261

   If any one hire a herdsman for cattle or sheep, he shall pay him eight gur of corn per annum.


262

   If any one, a cow or a sheep . . .


263

   If he kill the cattle or sheep that were given to him, he shall compensate the owner with cattle for cattle and sheep for sheep.


264

   If a herdsman, to whom cattle or sheep have been entrusted for watching over, and who has received his wages as agreed upon, and is satisfied, diminish the number of the cattle or sheep, or make the increase by birth less, he shall make good the increase or profit which was lost in the terms of settlement.


265

   If a herdsman, to whose care cattle or sheep have been entrusted, be guilty of fraud and make false returns of the natural increase, or sell them for money, then shall he be convicted and pay the owner ten times the loss.


266

   If the animal be killed in the stable by God ( an accident), or if a lion kill it, the herdsman shall declare his innocence before God, and the owner bears the accident in the stable.


267

   If the herdsman overlook something, and an accident happen in the stable, then the herdsman is at fault for the accident which he has caused in the stable, and he must compensate the owner for the cattle or sheep.


268

   If any one hire an ox for threshing, the amount of the hire is twenty ka of corn.


269

   If he hire an ass for threshing, the hire is twenty ka of corn.


270

   If he hire a young animal for threshing, the hire is ten ka of corn.


271

   If any one hire oxen, cart and driver, he shall pay one hundred and eighty ka of corn per day.


272

   If any one hire a cart alone, he shall pay forty ka of corn per day.


273

   If any one hire a day laborer, he shall pay him from the New Year until the fifth month (April to August, when days are long and the work hard) six gerahs in money per day; from the sixth month to the end of the year he shall give him five gerahs per day.


274

   If any one hire a skilled artizan, he shall pay as wages of the . . . five gerahs, as wages of the potter five gerahs, of a tailor five gerahs, of . . . gerahs, . . . of a ropemaker four gerahs, of . . . gerahs, of a mason . . . gerahs per day.


275

   If any one hire a ferryboat, he shall pay three gerahs in money per day.


276

   If he hire a freight-boat, he shall pay two and one-half gerahs per day.


277

   If any one hire a ship of sixty gur, he shall pay one-sixth of a shekel in money as its hire per day.


278

   If any one buy a male or female slave, and before a month has elapsed the benu-disease be developed, he shall return the slave to the seller, and receive the money which he had paid.


279

   If any one by a male or female slave, and a third party claim it, the seller is liable for the claim.


280

   If while in a foreign country a man buy a male or female slave belonging to another of his own country; if when he return home the owner of the male or female slave recognize it: if the male or female slave be a native of the country, he shall give them back without any money.


281

   If they are from another country, the buyer shall declare the amount of money paid therefor to the merchant, and keep the male or female slave.


282

   If a slave say to his master: "You are not my master," if they convict him his master shall cut off his ear.


Epilogue

   Laws of justice which Hammurabi, the wise king, established. A righteous law, and pious statute did he teach the land.

   Hammurabi, the protecting king am I.

   I have not withdrawn myself from the men, whom Bel gave to me, the rule over whom Marduk gave to me, I was not negligent, but I made them a peaceful abiding-place. I expounded all great difficulties, I made the light shine upon them. With the mighty weapons which Zamama and Ishtar entrusted to me, with the keen vision with which Ea endowed me, with the wisdom that Marduk gave me, I have uprooted the enemy above and below (in north and south), subdued the earth, brought prosperity to the land, guaranteed security to the inhabitants in their homes; a disturber was not permitted.

   The great gods have called me, I am the salvation-bearing shepherd, whose staff is straight, the good shadow that is spread over my city; on my breast I cherish the inhabitants of the land of Sumer and Akkad; in my shelter I have let them repose in peace; in my deep wisdom have I enclosed them. That the strong might not injure the weak, in order to protect the widows and orphans, I have in Babylon the city where Anu and Bel raise high their head, in E-Sagil, the Temple, whose foundations stand firm as heaven and earth, in order to declare justice in the land, to settle all disputes, and heal all injuries, set up these my precious words, written upon my memorial stone, before the image of me, as king of righteousness.

   The king who rules among the kings of the cities am I. My words are well considered; there is no wisdom like mine. By the command of Shamash, the great judge of heaven and earth, let righteousness go forth in the land: by the order of Marduk, my lord, let no destruction befall my monument. In E-Sagil, which I love, let my name be ever repeated; let the oppressed, who have a case at law, come and stand before this my image as king of righteousness; let him read the inscription, and understand my precious words: the inscription will explain his case to him; he will find out what is just, and his heart will be glad, so that he will say:

   "Hammurabi is a ruler, who is as a father to his subjects, who holds the words of Marduk in reverence, who has achieved conquest for Marduk over the north and south, who rejoices the heart of Marduk, his lord, who has bestowed benefits for ever and ever on his subjects, and has established order in the land."

   When he reads the record, let him pray with full heart to Marduk, my lord, and Zarpanit, my lady; and then shall the protecting deities and the gods, who frequent E-Sagil, graciously grant the desires daily presented before Marduk, my lord, and Zarpanit, my lady.

   In future time, through all coming generations, let the king, who may be in the land, observe the words of righteousness which I have written on my monument; let him not alter the law of the land which I have given, the edicts which I have enacted; my monument let him not mar. If such a ruler have wisdom, and be able to keep his land in order, he shall observe the words which I have written in this inscription; the rule, statute, and law of the land which I have given; the decisions which I have made will this inscription show him; let him rule his subjects accordingly, speak justice to them, give right decisions, root out the evil-doers and criminals from this land, and grant prosperity to his subjects.

   Hammurabi, the king of righteousness, on whom Shamash has conferred the law am I. My words are well considered; my deeds are not equaled; to bring low those that were high; to humble the proud, to expel insolence. If a succeeding ruler considers my words, which I have written in this my inscription, if he do not annul my law, nor corrupt my words, nor change my monument, then may Shamash lengthen that king's reign, as he has that of me, the king of righteousness, that he may reign in righteousness over his subjects.

   If this ruler does not esteem my words, which I have written in my inscription, if he despises my curses, and fears not the curse of God, if he destroys the law which I have given, corrupts my words, changes my monument, effaces my name, writes his name there, or on account of the curses commissions another to do so, that man, whether king or ruler, patesi, or commoner, no matter what he be, may the great God (Anu), the Father of the gods, who has ordered my rule, withdraw from him the glory of royalty, break his scepter, curse his destiny.

   May Bel, the lord, who fixes destiny, whose command can not be altered, who has made my kingdom great, order a rebellion which his hand can not control; may he let the wind of the overthrow of his habitation blow, may he ordain the years of his rule in groaning, years of scarcity, years of famine, darkness without light, death with seeing eyes be fated to him; may he (Bel) order with his potent mouth the destruction of his city, the dispersion of his subjects, the cutting off of his rule, the removal of his name and memory from the land.

   May Belit, the great Mother, whose command is potent in E-Kur, the Mistress, who harkens graciously to my petitions, in the seat of judgment and decision, turn his affairs evil before Bel, and put the devastation of his land, the destruction of his subjects, the pouring out of his life like water into the mouth of King Bel.

   May Ea, the great ruler, whose fated decrees come to pass, the thinker of the gods, the omniscient, who makes long the days of my life, withdraw understanding and wisdom from him, lead him to forgetfulness, shut up his rivers at their sources, and not allow corn or sustenance for man to grow in his land.

   May Shamash, the great Judge of heaven and earth, who supports all means of livelihood, Lord of life-courage, shatter his dominion, annul his law, destroy his way, make vain the march of his troops, send him in his visions forecasts of the uprooting of the foundations of his throne and of the destruction of his land. May the condemnation of Shamash overtake him; may he be deprived of water above among the living, and his spirit below in the earth.

   May Sin, the Lord of Heaven, the divine father, whose crescent gives light among the gods, take away the crown and regal throne from him; may he put upon him heavy guilt, great decay, that nothing may be lower than he. May he destine him as fated, days, months and years of dominion filled with sighing and tears, increase of the burden of dominion, a life that is like unto death.

   May Adad, the lord of fruitfulness, ruler of heaven and earth, my helper, withhold from him rain from heaven, and the flood of water from the springs, destroying his land by famine and want; may he rage mightily over his city, and make his land into flood-hills (heaps of ruined cities).

   May Zamama, the great warrior, the first-born son of E-Kur, who goes at my right hand, shatter his weapons on the field of battle, turn day into night for him, and let his foe triumph over him.

   May Ishtar, the goddess of fighting and war, who unfetters my weapons, my gracious protecting spirit, who loves my dominion, curse his kingdom in her angry heart; in her great wrath, change his grace into evil, and shatter his weapons on the place of fighting and war. May she create disorder and sedition for him, strike down his warriors, that the earth may drink their blood, and throw down the piles of corpses of his warriors on the field; may she not grant him a life of mercy, deliver him into the hands of his enemies, and imprison him in the land of his enemies.

   May Nergal, the might among the gods, whose contest is irresistible, who grants me victory, in his great might burn up his subjects like a slender reedstalk, cut off his limbs with his mighty weapons, and shatter him like an earthen image.

   May Nin-tu, the sublime mistress of the lands, the fruitful mother, deny him a son, vouchsafe him no name, give him no successor among men.

   May Nin-karak, the daughter of Anu, who adjudges grace to me, cause to come upon his members in E-kur high fever, severe wounds, that can not be healed, whose nature the physician does not understand, which he can not treat with dressing, which, like the bite of death, can not be removed, until they have sapped away his life.

   May he lament the loss of his life-power, and may the great gods of heaven and earth, the Anunaki, altogether inflict a curse and evil upon the confines of the temple, the walls of this E-barra (the Sun temple of Sippara), upon his dominion, his land, his warriors, his subjects, and his troops. May Bel curse him with the potent curses of his mouth that can not be altered, and may they come upon him forthwith.

Translated by L.W. King (1910)
Edited and footnotes by Richard Hooker



Stretching AWAY from Theology...

Stretching AWAY from theology....

Modern day "Satan" is none other than "Enki" (Lord Earth)... Whom came from the Pleiades constellation (from within Taurus)... via Nibiru...

Enki was the son of Anu (Judeo-Christian God) and Ki (Anu's Wife)...

Enki came to earth...

Enki helped Tera-form earth...

Enki CREATED man...

Man existed for approximately 45,000 years without the existence of Woman...

(It takes the Sun 26,300 years to travel AROUND the Universe... Not the Galaxy)...

as you may see... that is enough time to travel through the Floods of Noah (Leo) 2+ times...

Enki founded the city of Eridu in Sumer along the Euphrates River...

These peoples ARE known as the Sumerians...

The Sumerians SPOKE and WROTE in a BASE 60 MATHEMATICAL LANGUAGE COMPRISED OF MORE HIGH LOGIC THAN IS USED TODAY IN COMMUNICATION...

The Sumerians KNEW their PLACE as LOWER LIFE and SLAVE LABOR... And in some translations of "Gilgamesh" KNEW that MAN WAS GENETICALLY ENGINEERED... They KNEW of DNA...

So, for approximately 45,000 years... (Starting from Sumerian history 6,500 years ago) There was ONLY MAN.... NO WOMAN...

Thus ADAM AND EVE...

There ARE EXTENSIVE RECORDS of GIANTS.... Which have been found in caves in the ROCKIES...

Thus DAVID and GOLIATH...

There are EXTENSIVE RECORDS of GREAT WARS with the KUR (the LIZZARD//REPTILE Humanoids from under the EARTH...)

THUS... Hell... Demons... Persephonie... Hades... The Underworld... The Snake GODS of Cambodia, Chitzen-Itza (mexico), Pantheon (Egypt), Almec Indians...

THUS the "NAGA SERPENT"

THUS the SNAKE from ADAM and EVE...

THUS the DOUBLE HELIX...

THUS the international symbol for PHARMACEUTICALS... Rx

THUS the PRIMORDIAL OCEAN...

These are the GODS that came upon BOATS with NO OARS OR SAILS...

So... Enki was working his ASS OFF to create a civilization of GOLD MINING SLAVES...

NEXT... ENTER ENLIL....

YES... Enki was Anu's FIRST son... and THUS... GOD's MOST BEAUTIFUL ANGEL...

Then Anu had a SON from his SISTER'S DAUGHTER... (A little bit of incest)..

THUS... Begat Enlil... (Lord-Air)

Enlil made his way to Earth... with his Father's (Anu) command to replace Enki as First in command...

Enki was from then known as "Ea" or "Enki/Ea"... Lord-Water

Enki was told to restart his same efforts on the FIRST of BLUE-GREEN TWINS...

THUS... The planet Neptune...

As a MID-WAY STATION...

Sufficient to say... ENKI WAS PISSED!!!!

Enlil moved in, a little UP-Stream on the Euphrates and settled the city of "Nippur"...

THUS, controlling the Water flow AND the commerce up the Euphrates and Tigris Rivers... dumping into Persian Gulf...

THUS... THEY ARE STILL FIGHTING OVER THE "HOLY LAND!!!"

As Enki was PISSED OFF... He CREATED WOMAN from a SAMPLE of MAN...

THUS... Removing the 13th Rib from Adam, Planting it in the ground to BEGAT "Eve"..

Enki informed WOMAN and MAN of how to copulate...

THUS... PISSING OFF "ANU"

THUS... Enki was NO LONGER God's most beautiful angel... But a FALLEN "Satan"...

THUS... SATAN...

THUS... NEPTUNE...

THUS... POSIDEON...

Wait... how many names does he have now...??

*********FACT*********

There are Pyramid civilizations that are 90% destroyed, by what, Geologically, looks to be 2 series of HEAVY FLOOD DAMAGE, while interlaced with 2 or 3 series of HEAVY WIND DAMAGE...

THUS... Approximately 45-50,000 years of existence...

KEEP IN MIND::

Our CURRENT recorded history ONLY stretches back 6,500 years...

To, guess who...

THE SUMERIANS!!!

Just think INDEPENDENTLY for a minute...

ALL HISTORY... IS ALL HISTORY...

FORTHERMORE...

The Sumerians are accredited for INVENTING THE WHEEL... NOT THE "CAVE-MAN"!!!

*********PLEASE NOTE**********

I sure as hell, CANNOT speak in BASE 60 Mathematics... can you... or do you KNOW anyone...

Sure seem to be pretty smart CAVE MEN...

***********END NOTE*********

The Sumerian Language is LOADED with speak of SPACE SHIPS, ALIENS, and SLAVERY...

THINK!!!

This is a pretty big PLANET... but isn't even considerable to a speck of DUST in contrast to the UNIVERSE...

GEMINI'S FINAL THOUGHT (ala~ Jerry Springer)::
If we are so BIG and BAD here as Homo-Sapiens, we NEED to differentiate what a GOD is, and WHAT Advanced Life is... In INTRODUCTION TO PHILOSOPHY... you will go through the STANDARD PRE-CEPT that... "The existence of a GOD does NOT necessitate a RELIGION, and the existence of RELIGION surely does NOT necessitate a "GOD"...

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

BUT FORGET IT!!!

It's ALL BULLSHIT!!!

The SUN RISES in the MORNING from the EAST... and SETS in the EVENING towards the WEST...

All CELESTIAL BODIES are PERFECT and BLEMISH-FREE...

Man was created in GOD'S IMAGE... Although ALL the OTHER "UNGODLY" creations in this little Petri-Dish called EARTH, share the same oxygen, basic DNA...

MATHEMATICS are a LIE...

LOGIC is a JOKE...

REALITY is a DREAM...

MANKIND is INTELLIGENT...

EARTH ALONE is a home of LIFE...

HOMO-SAPIENS are the MOST ADVANCED LIFE IN THE UNIVERSE...

THE UNIVERSE DOSEN'T EXIST...

YOU CANNOT DISPLACE MATTER...

MAN WILL NEVER FLY...

THE EARTH IS FLAT...

PLANETS DO NOT FOLLOW THE SAME LOGIC AS CHEMICAL ELEMENTS...

THE GOVERNMENT DOESN'T LIE...

THE LAST 50 YEARS SHOWS THE ONLY TECHNOLOGICAL ADVANCEMENTS IN HISTORY... Minus the WHEEL...

THE EARTH IS NOT GOING TO PASS DIRECTLY THROUGH THE CENTER OF THE UNIVERSE IN 15 YEARS...

BRANDON DOES NOT HAVE, AND HAS NEVER BEEN TESTED TO HAVE A 214 POINT INTELLIGENCE QUOTIENT!!



From Webster's Revised Unabridged Dictionary (1913)

Rebel \Reb"el\, a. [F. rebelle, fr. L. rebellis. See {Rebel}, v. t.] Pertaining to rebels or rebellion; acting in revolt; rebellious; as, rebel troops.

Whoso be rebel to my judgment. --Chaucer.

Convict by flight, and rebel to all law. --Milton.


From Webster's Revised Unabridged Dictionary (1913)

Rebel \Reb"el\, n. [F. rebelle.] One who rebels.

Syn: Revolter; insurgent.

Usage: {Rebel}, {Insurgent}. Insurgent marks an early, and rebel a more advanced, stage of opposition to government. The former rises up against his rulers, the latter makes war upon them.

From Webster's Revised Unabridged Dictionary (1913)

Rebel \Re*bel"\, v. i. [imp. & p. p. Rebelled; p. pr. & vb. n. Rebelling.] [F. rebeller, fr. L. rebellare to make war again; pref. re- again + bellare to make war, fr. bellum war. See {Bellicose}, and cf. {Revel} to carouse.] 1. To renounce, and resist by force, the authority of the ruler or government to which one owes obedience. See {Rebellion}.

The murmur and the churl's rebelling. --Chaucer.

Ye have builded you an altar, that ye might rebel this day against the Lord. --Josh. xxii. 16.

2. To be disobedient to authority; to assume a hostile or insubordinate attitude; to revolt.

Hoe could my hand rebel against my heart? How could you heart rebel against your reason? --Dryden.


From WordNet (r) 1.6 (wn)

rebel adj 1: used by northerners of Confederate soldiers; "the rebel yell" 2: participating in organized resistance to a constituted government; "the rebelling confederacy" [syn: {rebel(a)}, {rebelling(a)}, {rebellious}] n 1: (informal) `johnny' was applied as a nickname for Confederate soldiers by the Federal soldiers in the American Civil War; `grayback' derived from their gray Confederate uniforms [syn: {Rebel}, {Reb}, {Johnny Reb}, {Johnny}, {grayback}] 2: a person who takes part in a rebellion in the hope of improving conditions [syn: {insurgent}, {insurrectionist}, {mutineer}] 3: someone who exhibits great independence in thought and action [syn: {maverick}] v 1: take part in a rebellion; renounce a former allegiance [syn: {arise}, {rise}, {rise up}] 2: break with established customs [syn: {renegade}]



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