O warrior Erra, you have put the just to death,
You have put the unjust to death.
You have put to death the man who sinned against you,
You have put to death the man who did not sin against you.
...
You have put old men to death on the porch,
You have put young girls to death in their bedrooms.
Yet you will not rest at all.320
Warrior Erra listened to him,
And the words that Ishum spoke to him were as pleasing as the best oil.
And Warrior Erra spoke thus,
“Sea (people) shall not spare sea (people), nor Subarian (spare) Subarian, nor Assyrian Assyrian,
Nor shall Elamite spare Elamite, nor Kassite Kassite,
Nor Sutean spare Sutean, nor Gutian Gutian
...
Nor shall tribe spare tribe, nor man man, nor brother brother brother, and they shall slay one another.”321
What emerges from this legend is the picture of a supreme warlord, basking in his sick bloodlust and supreme powers of destruction, affording yet another glance in the ongoing struggle in the pantheon for supreme power.
3. Preliminary Conclusions
These Mesopotamian excursions allow certain tentative conclusions to be drawn.
1. First, there are allusions to two separate sets of catastrophes, particularly in the Erra and Ishum with Marduk’s sudden entry, a primeval or very ancient one involving a Deluge and Marduk, and a more recent one, also involving a Deluge, contemplated and presumably executed by Nergal;
2. Nergal appears to wield the same scalar technologies once wielded by Marduk;
3. The warfare in the pantheon is revealed to be ongoing, though perhaps of intermittent periods, not only over several millennia, but even over several millions of years;
4. It is clear from the Mesopotamian texts that there are two versions of mankind, a hominid version which exists prior to the “gods”’ manipulations and engineering of a second version, which is a chimeric hybrid, part “god” and part “clay”;
5. It is clear that mankind is one motivation - in his overpopulation in the Mesopotamian tradition - of the conflict. Similarly, it appears that mankind’s fear of the gods, particularly in the case of Nergal, is one of the sought-after goals of the gods. It is as if they feed off man’s strongest emotions, in this case, the fear of death and destruction. As noted in the detailed examination of these myths above, mankind appears to be both some kind of goal or prize of the war, as well as a battlefield over which it is in part fought.
These outlines can be perceived in the other great ancient tradition from the Middle East, Egypt, and in some cases, significant new details can also be discerned.
B. The Egyptian Version
Corroboration of the Mesopotamian legends comes from one of the most obscure texts of ancient Egypt, the so-called Edfu temple texts. So obscure is this text that it has never been completely translated, and perhaps for good reason, for its contents would certainly be of extreme interest to anyone wishing to reconstruct not only a “paleoscience” but also the events of that paleoancient pantheonic war. So obscure are the Edfu texts that the best source for their study remains a secondary source which quotes extensively from them. This is E.A.E. Reymond’s The Mythical Origin of the Egyptian Temple, published by the University of Manchester in England in 1969. Another important source is revisionist author Andrew Collins’s Gods of Eden: Egypt’s Lost Legacy and the Genesis of Civilisation. The latter book is relied on here primarily due to the relative ease with which it is publicly available, although Reymond’s work will also be extensively cited for certain details.
The Edfu texts are found inscribed on the walls of the temple of Edfu. Collins notes that what remains of this temple was “begun in 237 BC, and yet it was not completed until 57 BC.”322 Since each temple had its own “building text” that summarized “the name, nature, ritual significance and sometimes even the contents of decoration of the particular room,”323 then it is “possible to draw up an outline picture of the nature and significance of temple as a whole” by conflating these texts.324 Like many other Egyptian texts, however, the Edfu texts clearly stated that they were based on extremely ancient antecedents, for “according to legends carved” on the stone walls of the temple, the current structure was a replacement for a much older temple
designed in accordance with a divine plan that “dropped down from heaven to earth near the city of Memphis. Its grand architects were, significantly, Imhotep - a native of Memphis and, of course, a high priest of Heliopolis - and his father Kanefer.325
The Edfu texts, in other words, claimed a very ancient provenance.
But the “jewel in Edfu’s crown” are its “so-called Building texts which adorn whole walls in various sections of the existing Ptolemaic temple.”326 It is here that E.A.E. Reymond’s work enters the picture, for as Andrew Collins observes, “she was one of the few people who seemed to have grasped the profound nature of the Edfu texts and realized that they contained accounts of a strange world that existed in Egypt during what might be described as the primeval age.”327 While “the texts at Edfu are many and varied,” Collins observes that it is almost a certainty
that much of their contents was derived from several now lost works, with titles such as the Specification of the Mounds of the Early Primeval Age, accredited to the god Thoth, the Sacred Book of the Early Primeval Age of the Gods and one called Offering the Lotus. All of these extremely ancient works begin with the gradual emergence out of the Nun, the primeval waters, of a sacred island, synonymous with the primeval mound of Heliopolitan tradition. This event is said to have occurred during a time-frame spoken of by Reymond as the “first occasion” - her interpretation of the Egyptian expression sep tepi, or the First Time.328
As I noted in the first book of my Giza Death Star Trilogy, The Giza Death Star, physicist Paul LaViolette understands this primeval mound to refer to the a paleoancient and highly developed science of a transmutative aether or medium of creation. The “mound” being the first emergence from that sea of nothingness, the Nun or primeval waters, of a particle wave form.329
Around this primeval mound, which was known as “the Island of the Egg” was a “channel of water,” and on the edge of it was “a field of reeds” that constituted a kind of sacred domain where columns “referred to as djed-pillars” were erected for the domain’s “first divine inhabitants.”330 These were led by a group of “Sages” who were in turn led by “an enigmatic figure called... simply This One.”331 These Sages of “faceless forms were said to have been the seed of their own creation at the time when the rest of the world had not yet come into being.”332 Indeed, these Sages are said by the Edfu texts to have preceded the appearance of the standard Egyptian gods.333
This tranquil state of affairs does not continue for long, however, for
The Edfu account ... alludes to some kind of violent conflict which brought to a close the first period of creation. An enemy appears in the form of a serpent known as the Great Leaping One. It opposes the sacred domain’s divine inhabitants, who fight back with a weapon known only as the Sound Eye, which emerges from the island and creates further destruction on behalf of its protectors. No explanation of this curious symbol is given, although Reymond felt it to be the centre of the light that illumines the island. As a consequence of this mass devastation, the first inhabitants all die.... Death and decay are everywhere - a fact recorded in the alternative names now given to the Island of the Egg, which include the Island of Combat, the Island of Trampling, and, finally, the Island of Peace.334
These statements positively compel and require commentary.
Firstly, it is to be noted that sometime after their “self-creation” from the “primeval waters,” an expression of speech that I believe refers to La Violette’s underlying transmutative medium, a cosmic and cosmically violent conflict, a war, erupts. Moreover, the similarity here to Tiamat, whose name lik
ewise symbolizes not only a planet, but primeval waters in the Babylonian Enuma Elish, is not to be overlooked. In other words, the Edfu text may be obliquely referring to the destruction of Tiamat-Krypton, Van Flandern’s first exploded planetary event, that took place ca. 65,000,000 years ago. But there is another possible parallel to be noted, and this is the similarity of the Edfu account of a primordial war or conflict that occurs almost immediately after the founding of the “island” or first creation, to that of the Fall of Lucifer in the Judeo-Christian tradition. More will be said on this subject in a later chapter, but it is important to draw attention to it here.
Secondly, the individual that appears to have wrought this destruction is referred to as “the Great Leaping One,” a title we have encountered before as a Vedic reference. This title seems to beg for association with the priests of Sali in ancient Rome, who celebrated the feasts associated with Mars and the founding of Rome by leaping in the streets and blowing trumpets.335 In other words, the Edfu texts are obliquely indicating that this ancient war, the end of the period of the “First Creation,” somehow involved Mars. There are numerous connections to Mars to be considered, and it is best to do so now.
1. Edfu and the Mars Connections
As mentioned above, when the primeval “island” or “mound” emerged, it “seems to have been in darkness, surrounded by the primeval water.”336 Before continuing, a connection to the Babylonian epic, the Enuma Elish should be noted, for the destruction of the planet Tiamat by Marduk may also be interpreted as the destruction of the primeval waters, since the name “Tiamat” signifies precisely those waters. Thus, the Edfu accounts, by referring to a similar primordial conflict that results in the destruction of the first “mound” is describing a similar, if not the very same, event. But in any case, once this primordial mound is brought forth, the Edfu texts relate that it was attended upon by two deities, named Wa and Aa.337 And here another connection to Mesopotamia may be in evidence, for as is well known, another name for the Sumerian god Enki is Ea, who is of course Enlil’s opposite number. This suggests that perhaps the god Wa is but the Edfu texts’ name for Enlil.
It is in this primordial conflict that we encounter numerous threads of connection to Mars. For example, Reymond points out that the Edfu texts also are a catalogue of the “origin of the sacred places of the Falcon and those of the Sun-God.”338 The mention of the Falcon recalls one name for Horus in the Egyptian symbolism of the gods, and that is his title “Falcon of the Horizon.” This title is a connection to Mars as will eventually be seen. The sun-god referred to here is, of course, Ra. Thus in the Edfu texts, there is implied a clear set of relationships between Edfu, Horus and thereby Mars, and Ra.
A further connection to Mars is to be observed in a title given in the Edfu texts to the “island” after the conflict, and that is “the underworld of the soul.” In this respect, one should recall that the connection between Mars and the underworld is very clear in the Mesopotamian tradition, with Nergal, the god of Mars who is also the god of the underworld. As Reymond also observes, it is shortly after this initial primordial conflict that the appearance of the “serpent” first occurs.339 This fight against the snake was led by none other than the Falcon.340 However, the Edfu texts give Horus himself his own peculiar association with serpents. According to Reymond, Horus “is equated with Tanen, and is described as the ‘snake who created the Primeval Ones...”341 But what of the first serpent, against whom this struggle is waged? Reymond observes that this serpent has a most unusual, and for our purposes here, significant title; he is known as “The Great Leaping One.”342 This is a very strong connection to Mars, for as I noted in my book The Giza Death Star Destroyed, the ancient Roman festival for Mars, whose priests were known as the “leaping priests,” because of their practice of jumping and leaping during the Mars festival.343 In the Vedic tradition the title of “The Leaping One” is precisely a designation for Mars.
Consequently, the Edfu texts convey, in the following variety of ways, a connection between the primordial “war,” the “island,” and Mars:
1. In the connection between Horus, the “Falcon of the Horizon”, and Mars;
2. In the title “the Great Leaping One” and its connection to Mars;
3. In the fact that the “island” is surrounded by primordial waters, which closely parallels the designation of Tiamat in the Mesopotamian tradition, in this case, Tiamat’s orbit would “surround” the “island” of Mars.
But it is even more illuminating to note what the Edfu texts have to say about the weapons used in this ancient conflict. The inhabitants of the sacred “Island of the Egg” fight back with a weapon called the “Sound Eye,” a weapon which the Edfu texts state emerges from the island in the very same waters, i.e., from the very same transmutative medium. This strongly suggests that the “sound” involved was longitudinal pressure waves or stresses in the medium itself. In short, the “Sound Eye” may be a crude metaphor for these very type of “electro-acoustic” longitudinal waves and stresses in the medium, the “Sound” part of the “Sound Eye” referring to the “acoustic” part of “electro-acoustic,” and the “Eye” part referring to the “electromagnetic” part. “Sound Eye” is thus a crude, but synonymous way of saying “electro-acoustic.” Thus, while Collins observes that Reymond provides no explanation for this curious weapon,344 an explanation is readily available if one interprets it as a metaphor for the type of scalar “paleophysics” I advanced in my three Giza Death Star books. This “sound eye” parallels traditions noted in Ovid of a race of giants called Telchines who blighted the land by a glance from an “evil eye.”345 A clue to the power of this weapon may be seen by comparing it to another part of the Edfu texts dealing with the creation itself.
Reymond notes that the act of creation is a “symbolic and magical rite” whose main part
Consisted of uttering sacred spells by the creators over certain (objects) which, we may say, might have been believed to symbolize the Earth to be created. We suspect that by virtue of this rite it was believed that the symbols of the Earth were filled with special power.
Thus far, these objects and the associated “spells” sound very much like the Sumerian Tablets of Destinies, a similarity that will assume great importance in chapter ten.
This process of creation of the Earth by the word of the creators has no equivalent. Such a manner of creation can be compared with the Hermopolitan conception of the creation of the world; according to the latter, the Earth was believed to have been created by drying up the primeval waters that surrounded the island. Both of these ways of creating, the magical process as well as the procedure by solar radiance, had the same result, they seem to have made manifest what was created previously by the nameless powers, but was hidden beneath the primeval waters.346
Note what Reymond has really implied here:
1. The Edfu accounts, by maintaining a creation by the utterance of “magic spells” is paralleling yet another famous account of a similar concept of creation, that of Genesis 1. Both maintain that sound is somehow involved;
2. These “spells” were, however, unlike the Genesis account, uttered over certain objects which then created the various “earths” desired;
3. If one adds in the Hermopolitan tradition, the use of (solar) radiation or energy is also a component.
Boiling this down, we have:
1. Sound
2. Objects
3. Energy, or radiation.
If this begins to sound eerily similar to the scalar physics discussed in chapter two, it should, for a scalar wave is nothing less than a pressure wave or stress in the medium of space time itself, a stress in turn caused by the interferometry of electromagnetic radiation. Viewed in the paleophysical sense, then, the Edfu texts are describing a process of creation by the paradigms scalar physics, a process that possesses “all the power of the universe.”
Note then Andrew Collins’ extremely intriguing comment that the use of this “Sound E
ye” by the Island of the Egg’s inhabitants to defend themselves results in their utter destruction. This too may be seen in the light of the Exploded Planet Event at 65,000,000 years ago, for the explosion of such a large planet, especially if it was water-bearing, would have likely nearly obliterated any life on Earth. The “smaller” event of some 3.2 million years ago, while causing severe collateral damage in its immediate celestial vicinity, would not have been as drastic.
But with this observation, one must raise an objection: there is nothing in the Edfu texts thus far to suggest that this primeval “Island of the Egg” was on Earth at all. Moreover, my own suggestion that it is a metaphor for the paleophysics of a transmutative aether and the emergence of particles from the “sea of quantum fluctuations” would also seem to preclude this idea. We shall return to this point in a moment.
Collins remarks that “after this violent conflict with the enemy serpent, a major transition occurs in the conception of the sacred island. For a time it vanishes beneath the primeval waters of Nun....then it emerges again and henceforth is given the title Underworld of the Soul. It also becomes known as the Place of the First Occasion... ”347
The history of this sacred Island is as equally interesting after the war as before it. The Edfu texts state that a second and new group of divine inhabitants comes to dwell on the Island, whose leaders are Wa and Aa,348 the latter of which may be identical to the Mesopotamian Ea. The leaders of this new group of occupants are given “enigmatic titles such as ‘The Far Distant’, ‘The Sailor’” and a title suggestive of their bloodthirsty and/or cannibalistic nature, “The Lord, mighty-chested, who made slaughter, the Soul who lives on blood.”’349
The Cosmic War: Interplanetary Warfare, Modern Physics and Ancient Texts Page 18