1. And the whole earth was of one language and of one speech.
2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.
3. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.
4. And they said, Go to, let us build a city and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face if the whole earth.
5. And the LORD came down to see the city and the tower, which the children of men builded.
6. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
9. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
I then commented as follows:
...The “Tower of Babel Moment” permits a further speculation: could the “one language” and “one people” be taken in the broadest sense, not only of one natural human language and one civilization, but of one language of science, a unified science and physics? And could the “one people” refer not only to that one paleoancient Very High Civilization, but also to the unifying cultural effects that “one language” and unified scientific worldview afforded it? Nothing in the biblical account precludes these possibilities, and indeed, there is a strong indication that the Tower may be the (Great) Pyramid itself, if one understands the “top which reaches to heaven” to be a metaphor of the Pyramid’s many dimensional analogs of local celestial mechanics. By a similar line of reasoning, a unified physics and science is implied in the divine observation that “nothing will be restrained from them, which they have imagined to do.” Clearly the “Tower” was no Renaissance painting of vast scaffolding and cranes groaning to lift massive weights to enormous heights. Something else entirely was at work. In this context, it might not be going too far to speculate that the destruction of the Tower of Babel may refer, in oblique terms, to the destruction of “the Great Affliction” and “Weapon,” the Great Pyramid.413
In other words, the “Tower of Babel” was an “ekur”, a mountain ziggurat or pyramid, the possession of the physics and technology of which allowed its possessor(s) to imagine to do “whatever they imagine to do” in the way of challenging the divine order. The “Tower” was, to put it succinctly, a very threatening device, one well-suited to the ambitions of a Nimrod, a would be world-emperor, of a Ninurta... of a Nergal.
(3) Ninurta, “Subduer of the Mountain of Stones”
With all this being said, we may return to the examination of the Myth of (An)Zu, for a little bit further from the passage where he has just been called “Ekur’s child,” another passage places Ninurta once again in close association with pyramids:
Listen to the praise of the powerful one’s strength,
Who subdued, who bound the Mountain of Stones in his fury,
Who conquered soaring Anzu with his weapon... 414
Ninurta, in other words, renders a “Mountain of Stones” harmless, since the clear implication is that whatever “mountain” is being talked about, to bind it would imply that this “mountain” was being used for destructive purposes. Note also that the Mountain of Stones in this case is associated with the god Anzu. In other words, by defeating Anzu and binding the “Mountain of Stones,” possession of the mountain has changed hands. Ninurta-Nimrod (-and-Nergal?) is now in possession of it.
But what weapons did Ninurta use to achieve this feat?
The answer to this question follows a little further on in the text:
At his shout [
The south wind [
The powerful [ ] wind [
The mass [
Whirlwinds [
They met and [
The four winds [ 415
The text, while in a greatly deteriorated condition, suggests that some form of weather weaponry was used by Ninurta, a fact strongly reminiscent of Tiamat’s arsenal as recorded in the Enuma Elish. 416
(4) The Motivation for the War: The Theft of Hegemony-Bestoming Technology
What brought on this state of affairs was Enlil’s appointment of (An)Zu to high position, a position in which the epic clearly records (An)Zu is tempted by the awesome power Enlil wields:
(Anzu’s) eyes would gaze at the trappings of Ellil-power:
His lordly crown, his robe of divinity,
The Tablet of Destinies in his hands. Anzu gazed,
And gazed at Duranki’s god, the father of the gods,
And fixed his purpose, to usurp the Ellil-power.
Anzu often gazed at Duranki’s god, father of the gods,
And fixed his purpose, to usurp the Ellil-power.
“I shall take the gods’ Tablet of Destinies for myself
And control the orders for all the gods,
And shall possess the throne and be master of rites!”417
In other words, Enlil(called Ellil in the text) did not wield supreme power and hegemony in his own right; it was dependent on the possession of the “Tablet of Destinies,” an object that conferred supreme power, a technology. More about this “Tablet of Destinies” in a moment. In any case, Anzu steals the Tablet of Destinies while Enlil was taking a bath, flees, and goes into hiding!418
But there is something else to notice here: this is the second time we have encountered the theft of the Tablet of Destinies, and it is the second time that a war ensued for their recovery. The first time was Tiamat’s theft of the Tablet, and the subsequent war with Marduk, as recounted in the Enuma Elish.419 One must view these as two separate events rather than as two versions of the same event in that, other than their theft of the Tablet, the goddess Tiamat and the god Anzu’s characters (not to mention their sex) are entirely different. Whereas with Ninurta and Nergal we can be reasonably confident that the gods were at least partially assimilated by the ancients, and whereas we might even reasonably speculate that they were in fact the same individual underlying their various legends, with Tiamat and Anzu we cannot. We are dealing with two events, an extremely ancient one in the War with Tiamat, and a much less ancient though still quite old event with the contest between Ninurta and Anzu. In other words, the Mesopotamian legendary tradition is broadly compatible with Van Flandern’s Multiple Exploded Planet Hypothesis, and its two planetary explosions at 65,000,000 and 3,200,000 million years ago.
But we must go further than this, for if Van Flandern’s two events are to be seen in connection with the Mesopotamian tradition as has been done here, then it is clear that that tradition ascribes both events to a war, to the use of technology; both wars were brought about by the presumed theft or usurpation of objects or technologies that conferred supreme power. Both wars had the same motivation, both had the same goal in the recovery of that technology, and both resulted in the destruction of an entire planetary body in our local solar system. We are looking, in other words, at an extremely extended conflict spanning several millions of years, all for control or usurpation of a technology that confers supreme powers of destruction or hegemony.
This being said, we may now note the difference between the “First Act” - between Tiamat and Marduk - in this pantheonic war, recounted in the Enuma Elish, and the “Second Act” — between Ninurta-Nimrod and Anzu — recounted in The Myth of (An)Zu, for as will be seen in a moment, the latter myth clearly connects this technology to “mountains” and stones.
(5) The Pantheon Holds Council: The Lightning Weapon and the Inaccessible Mountain
At this juncture, predictably enough, the gods hold council to de
termine what is to be done about the theft, how to recover the stolen Tablet, and defeat Anzu. The first god to be addressed and requested to deal with the usurper is Adad, who is addressed in the following fashion:
“Powerful Adad, ferocious Adad, your attack cannot be deflected;
Strike Anzu with lightning, your weapon!
Your name shall be great in the great gods’ assembly,
You shall have no rival among the gods your brothers.420
Adad’s lightning weapon recalls the divine weapons and planetary discharges of the “gods” recounted in chapter two.
But even with such powerful weaponry in his possession, Adad demurs:
Adad answered the speech,
Addressed his words to Anu his father.
“Father, who could rush off to the inaccessible mountain?
Which of the gods your sons will be Anzu’s conqueror?
For he has taken the Tablet of Destinies for himself.
....His utterance has replaced that of Duranki’s god!
He has only to command, and whoever he curses turns to clay! 421
This passage is full of important clues as to the nature of the Tablets of Destinies and the war that followed their theft. First, note the reference to “the inaccessible mountain” that implies Anzu has taken refuge there. Likewise, note that his possession of the Tablets of Destinies makes even Adad think twice about using his powerful “lightning weapon,” since Anzu’s possession of the Tablet apparently makes him able to effect action at a distance: “He has only to “command” as opposed to Adad having to ”rush off” to the place where Adad is, the “inaccessible mountain,” in order to strike a blow at him.
There is more to be observed here, for the text also seems to suggest that Anzu has taken one technology — the Tablets of Destinies - and combined it with another — the inaccessible mountain — to be able merely to command or effect destruction at a distance. Finally, if one takes our “mountain equals planets equals pyramids” equation from previous chapters and applies it here, then this passage takes on a multi-leveled significance: the “inaccessible mountain” could be a pyramid — and the Great Pyramid’s candidacy for “inaccessibility would seem to be quite strong — or a planetary body, or both. In this respect, it is perhaps significant that the Tablets of Destinies may be an oblique metaphor for the “destinies of the planets” in a culture suffused with astrological lore. In short, it may be a metaphor for the type of celestial mechanics and associated physics connected to the whole idea of plasma and scalar physics.422
In any case, after Adad declines the dubious and risky honor of taking out Anzu and reacquiring control of the Tablets of Destinies, Gerra, who is identical with Nergal in this text, is addressed next, and pleaded with to use his “fire weapon” to “burn Anzu”, and the result is the same: Nergal, like Adad before him, declines the dubious “honor.”423
This pattern is repeated again and again with other gods all declining the risky attack on Anzu, until finally Ea formulates a plan to get Ninurta to do the deed:
The Lord of intelligence, wise one who dwells in the Apsu,
Formed an idea in the depths of his being;
Ea formed intelligence in his heart.
He told Anu what he was thinking in his inmost being.
“Let me give orders and search among the gods,
And pick from the assembly Anzu’s conqueror.
...
Have them call for me Belet-ili, sister of the gods,
Wise counselor of the gods her brothers.”
....
They called Belet-ilil, sister of the gods, to him...
...
(Then) Ea told the idea in the depths of his inmost being.
“Previously [we used to call you] Mami
(But) now [your name shall be] Mistress of All Gods.
Offer the powerful one, your superb beloved,
Borad of chest, who forms the battle array!
Give Ninurta, your superb beloved...”
...
[Mami listened to this speech of his...
[And Belet-ili the supreme uttered “Yes.” And she called her son into the gods’ assembly,
And instructed her favourite, saying to him
“....[I gave birth to all] the Igigi,
I created every [single one of the Annunaki],
And I created the [gods’] assembly. [I, Mami,]
[Assigned(?)] the Ellil-power [to my brother],
[Designated] the kingship of heaven for Anu.
Anzu has disrupted the kingship that I designated!
He has obtained for himself the Tablet of Destinies...
Muster your devastating battle force,
Make your evil winds flash as they march over him.
Capturing soaring Anzu
And inundate the earth, which I created — wreck his dwelling.
Let terror thunder above him,
Let fear (of?) your battle force shake in (?) him,
Make the devastating whirlwind rise up against him.
Set your arrow in the bow, coat it with poison.
Your form must keep changing, like a gallu-demon.
Send out a fog, so that he cannot recognize your features!
May your rays proceed above him.
Make a high, attacking leap: have glare
More powerful than Shamash generates...
Rush and inundate the mountain pastures
And slit the throat of wicked Anzu
The shall kingship enter Ekur again... 424
The stratagem is simple: a mother half pleads, half orders her “favorite” son, with all the emotional manipulations that this entails, into a direct confrontation with the hated enemy Anzu. The whole passage thus has about it the air of reality and authenticity. Note also the important sequence that war leads to a flood with the repeated commands from Mami to “inundate” Anzu’s territories.
(6) The Contest between Ninurta and Anzu
What son can resist the impassioned pleas of his own mother? Ninurta certainly cannot, especially since in the context of the whole pentheonic council it is obviously backed with force. So, Ninurta and Anzu meet:
On the mountainside Anzu and Ninurta met...
(Anzu’s) mantle of radiance covered the mountain...
...
Anzu listened to (Ninurta’s) speech,
Then hurled his shout furiously amid the mountains.
Darkness fell over (?) the mountain, their faces were overcast.
Shamash, the light of the gods, was overcast by darkness
....
A clash between battle arrays was imminent, the flood-weapon massed.
....
Clouds of death rained down, an arrow flashed lightning,
Whizzed, the battle force roared between them.
The powerful, superb one, Mami’s son,
....
Set the shaft to the bow, drew it taut,
Aimed (?) the shaft at him from the bow’s curve.425
Before proceeding further, it is important to note how this passage, if read with the equation “mountains equal planets equal pyramids” in mind, yields a some very interesting insights. On this view, the “face” of the mountain on which the combatants are met could be either the “face” of a pyramid, or the surface of a planet, or both. Ninurta raises his “divine arrow,” his plasma thunderbolt, ready to strike. If mountain is here viewed in the “planetary” sense, then once again enormous discharges are ready to “arc” from one planetary “god” to another.
But then, suddenly, nothing happens:
But it (the arrow) did not go near Anzu: the shaft turned back.
Anzu shouted at it,
“You, shaft that came: return to your reed thicket!
Bow frame: back to your copse!
Bow string: Back to the ram’s gut! Feathers, return to the
birds!”426
For readers of my Giza Death Star trilogy, and as we have also seen from Pa
rt One of this work, this is a clear signature of the type of “time-reversed,” scalar longitudinal waves being reflected back on their target. The arrow shaft of Ninurta, Ninurta’s “divine thunderbolt” far from reaching its intended target, bounced back to its origin! The explanation for this feat immediately follows in the text, and it’s a breathtaker:
(Anzu) was holding the gods’ Tablet of Destinies in his hand.
And they influenced (?) the string of the bow; the arrows did not come near his body.
Deadly silence came over the battle, and conflict ceased.
Weapons stopped and did not capture Anzu amid the mountains. 427
Anzu, who had taken the Tablet of Destinies and fled to the “Inaccessible Mountain” had not only turned Ninurta’s divine thunderbolt back on itself, but had simply rendered all Ninurta’s arsenal useless. He had, so to speak, simply turned off Ninurta’s war machine. There are only two ways to interpret this passage in a non-catastrophist sense: either the effect was entirely magical, or it was entirely technological. And if the latter, it is a clear signature of the use of scalar weaponry on Anzu’s part, the signature of a phase conjugate mirror.
This should give one pause, for if this is so then the equation “mountain equals planets equals pyramids” means that Anzu has taken the Tablet of Destiny and hid it and himself in an “Inaccessible Mountain/Planet/Pyramid.” The war is both planetary and pyramidal in nature and scope.428
In the face of this devastating debacle, the pantheonic council again deliberates and decides that the only thing one can do in the face of this qualitative and technological superiority of firepower on Anzu’s part is to not “let the battle slacken’ with a view to ”tire him out.“429
This strategy of attrition does the trick, but only at a new cost:
Ninurta slew the mountains, inundated their proud pastures;
Inundated the broad earth in his fury,
Inundated the midst of the mountains, slew wicked Anzu.
The Cosmic War: Interplanetary Warfare, Modern Physics and Ancient Texts Page 23
