Utu/Shamash was "he of the fiery rocket ships." He was, we suggest, the commander of the spaceport of the gods.
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The commanding role of Utu/Shamash in matters of travel to the Heavenly Abode of the Gods, and the functions performed by his subordinates in this connection, are brought out in even greater detail in yet another Sumerian tale of a heavenward journey by a mortal.
The Sumerian king lists inform us that the thirteenth ruler of Kish was Etana, "the one who to Heaven ascended." This brief statement needed no elaboration, for the tale of the mortal king who journeyed up to the highest heavens was well known throughout the ancient Near East, and was the subject of numerous seal depictions.
Etana, we are told, was designated by the gods to bring Mankind the security and prosperity that Kingship—an organized civilization—was intended to provide. But Etana, it seems, could not father a son who would continue the dynasty. The only known remedy was a certain Plant of Birth that Etana could obtain only by fetching it down from the heavens.
Like Gilgamesh at a later time, Etana turned to Shamash for permission and assistance. As the epic unfolds, it becomes clear that Etana was asking Shamash for a shem!
O Lord, may it issue from thy mouth!
Grant thou me the Plant of Birth!
Show me the Plant of Birth!
Remove my handicap!
Produce for me a shem!
Flattered by prayer and fattened by sacrificial sheep, Shamash agreed to grant Etana's request to provide him with a shem. But instead of speaking of a shem, Shamash told Etana that an "eagle" would take him to the desired heavenly place.
Directing Etana to the pit where the Eagle had been placed, Shamash also informed the Eagle ahead of time of the intended mission. Exchanging cryptic messages with "Shamash, his lord," the Eagle was told: "A man I will send to thee; he will take thy hand ... lead him hither ... do whatever he says ... do as I say."
Arriving at the mountain indicated to him by Shamash, "Etana saw the pit," and, inside it, "there the Eagle was." "At the command of valiant Shamash," the Eagle entered into communication with Etana. Once more, Etana explained his purpose and destination; whereupon the Eagle began to instruct Etana on the procedure for "raising the Eagle from its pit." The first two attempts failed, but on the third one the Eagle was properly raised. At daybreak, the Eagle announced to Etana: "My friend ... up to the Heaven of Anu I will bear thee!" Instructing him how to hold on, the Eagle took off-and they were aloft, rising fast.
As though reported by a modern astronaut watching Earth recede as his rocket ship rises, the ancient storyteller describes how Earth appeared smaller and smaller to Etana:
When he had borne him aloft one beru,
the Eagle says to him, to Etana:
"See, my friend, how the land appears!
Peer at the sea at the sides of the Mountain House:
The land has indeed become a mere hill,
The wide sea is just like a tub."
Higher and higher the Eagle rose; smaller and smaller Earth appeared. When he had borne him aloft a second beru, the Eagle said:
"My friend,
Cast a glance at how the land appears!
The land has turned into a furrow....
The wide sea is just like a bread-basket."...
When he had borne him aloft a third beru,
The Eagle says to him, to Etana:
"See, my friend, how the land appears!
The land has turned into a gardener's ditch!"
And then, as they continued to ascend, Earth was suddenly out of sight.
As I glanced around, the land had disappeared,
and upon the wide sea mine eyes could not feast.
According to one version of this tale, the Eagle and Etana did reach the Heaven of Anu. But another version states that Etana got cold feet when he could no longer see Earth, and ordered the Eagle to reverse course and "plunge down" to Earth.
Once again, we find a biblical parallel to such an unusual report of seeing Earth from a great distance above it. Exalting the Lord Yahweh, the prophet Isaiah said of him: "It is he who sitteth upon the circle of the Earth, and the inhabitants thereof are as insects."
The tale of Etana informs us that, seeking a shem, Etana had to communicate with an Eagle inside a pit. A seal depiction shows a winged, tall structure (a launch tower?) above which an eagle flies off. (Fig. 78)
What or who was the Eagle who took Etana to the distant heavens?
We cannot help associating the ancient text with the message beamed to Earth in July 1969 by Neil Armstrong, commander of the Apollo 11 spacecraft: "Houston! Tranquility Base here. The Eagle has landed!"
He was reporting the first landing by Man on the Moon. "Tranquility Base" was the site of the landing; Eagle was the name of the lunar module that separated from the spacecraft and took the two astronauts inside it to the Moon (and then back to their mother craft). When the lunar module first separated to start its own flight in Moon orbit, the astronauts told Mission Control in Houston: "The Eagle has wings."
But "Eagle" could also denote the astronauts who manned the spacecraft. On the Apollo 11 mission, "Eagle" was also the symbol of the astronauts themselves, worn as an emblem on their suits. Just as in the Etana tale, they, too, were "Eagles" who could fly, speak, and communicate. (Fig. 79)
How would an ancient artist have depicted the pilots of the skyships of the gods? Would he have depicted them, by some chance, as eagles?
That is exactly what we have found. An Assyrian seal engraving from circa 1500 B.C. shows two "eagle-men" saluting a shem! (Fig. 80)
Numerous depictions of such "Eagles"—the scholars call them "bird-men"—have been found. Most depictions show them flanking the Tree of Life, as if to stress that they, in their shem's, provided the link with the Heavenly Abode where the Bread of Life and Water of Life were to be found. Indeed, the usual depiction of the Eagles showed them holding in one hand the Fruit of Life and in the other the Water of Life, in full conformity with the tales of Adapa, Etana, and Gilgamesh. (Fig. 81)
The many depictions of the Eagles clearly show that they were not monstrous "bird-men," but anthropomorphic beings wearing costumes or uniforms that gave them the appearance of eagles.
Fig. 78
Fig. 79
Fig. 80
Fig. 81
Fig. 82
The Hittite tale concerning the god Telepinu, who had vanished, reported that "the great gods and the lesser gods began to search for Telepinu" and "Shamash sent out a swift Eagle" to find him.
In the Book of Exodus, God is reported to have reminded the Children of Israel, "I have carried you upon the wings of Eagles, and have brought you unto me," confirming, it seems, that the way to reach the Divine Abode was upon the wings of Eagles—just as the tale of Etana relates. Numerous biblical verses, as a matter of fact, describe the Deity as a winged being. Boaz welcomed Ruth into the Judaean community as "coming under the wings" of the God Yahweh. The Psalmist sought security "under the shadow of thy wings" and described the descent of the Lord from the heavens. "He mounted a Cberub and went flying; He soared upon windy wings." Analyzing the similarities between the biblical El (employed as a title or generic term for the Deity) and the Canaanite El, S. Langdon (Semitic Mythology) showed that both were depicted, in text and on coins, as winged gods.
The Mesopotamian texts invariably present Utu/Shamash as the god in charge of the landing place of the shem's and of the Eagles. And like his subordinates he was sometimes shown wearing the full regalia of an Eagle's costume. (Fig. 82)
In such a capacity, he could grant to kings the privilege of "flying on the wings of birds" and of "rising from the lower heavens to the lofty ones." And when he was launched aloft in a fiery rocket, it was he "who stretched over unknown distances, for countless hours." Appropriately, "his net was the Earth, his trap the distant skies."
The Sumerian terminology for objects connected with celestial travel was not limited to the
me's that the gods put on or the mu's that were their cone-shaped "chariots."
Sumerian texts describing Sippar relate that it had a central part, hidden and protected by mighty walls. Within those walls stood the Temple of Utu, "a house which is like a house of the Heavens." In an inner courtyard of the temple, also protected by high walls, stood "erected upwards, the mighty APIN" ("an object that plows through," according to the translators).
A drawing found at the temple mound of Anu at Uruk depicts such an object. We would have been hard put a few decades ago to guess what this object was; but now we readily recognize it as a multistage space rocket at the top of which rests the conical mu, or command cabin. (Fig. 83)
The evidence that the gods of Sumer possessed not just "flying chambers" for roaming Earth's skies but space-going multistage rocket ships also emerges from the examination of texts describing the sacred objects at Utu's temple at Sippar. We are told that witnesses at Sumer's supreme court were required to take the oath in an inner courtyard, standing by a gateway through which they could see and face three "divine objects." These were named "the golden sphere" (the crew's cabin?), the GIR, and the alikmahrati—a term that literally meant "advancer that makes vessel go," or what we would call a motor, an engine.
Fig. 83
What emerges here is a reference to a three-part rocket ship, with the cabin or command module at the top end, the engines at the bottom end, and the gir in the center. The latter is a term that has been used extensively in connection with space flight. The guards Gilgamesh encountered at the entrance to the landing place of Shamash were called gir-men. In the temple of Ninurta, the sacred or most guarded inner area was called the GIRSU ("where the gir is sprung up").
Gir, it is generally acknowledged, was a term used to describe a sharp-edged object. A close look at the pictorial sign for gir provides a better understanding of the term's "divine" nature; for what we see is a long, arrow-shaped object, divided into several parts or compartments:
That the mu could hover in Earth's skies on its own, or fly over Earth's lands when attached to a gir, or become the command module atop a multistage apin is testimony to the engineering ingenuity of the gods of Sumer, the Gods of Heaven and Earth.
A review of the Sumerian pictographs and ideograms leaves no doubt that whoever drew those signs was familiar with the shapes and purposes of rockets with tails of billowing fire, missile-like vehicles, and celestial "cabins."
KA.GIR ("rocket's mouth") showed a fin-equipped gir, or rocket, inside a shaftlike underground enclosure.
ESH ("Divine Abode"), the chamber or command module of a space vehicle.
ZIK ("ascend"), a command module taking off?
Finally, let us look at the pictographic sign for "gods" in Sumerian. The term was a two-syllable word: DIN.GIR. We have already seen what the symbol for GIR was: a two-stage rocket with fins. DIN, the first syllable, meant "righteous," "pure," "bright." Put together, then, DIN.GIR as "gods" or "divine beings" conveyed the meaning "the righteous ones of the bright, pointed objects" or, more explicitly, "the pure ones of the blazing rockets."
The pictographic sign for din was this: , easily bringing to mind a powerful jet engine spewing flames from the end part, and a front part that is puzzlingly open. But the puzzle turns to amazement if we "spell" dingir by combining the two pictographs. The tail of the finlike gir fits perfectly into the opening in the front of din! (Figs. 84, 85)
The astounding result is a picture of a rocket-propelled spaceship, with a landing craft docked into it perfectly—just as the lunar module was docked with the Apollo 11 spaceship! It is indeed a three-stage vehicle, with each part fitting neatly into the other: the thrust portion containing the engines, the midsection containing supplies and equipment, and the cylindrical "sky chamber" housing the people named dingir—the gods of antiquity, the astronauts of millennia ago.
Fig. 84
Fig. 85
Can there be any doubt that the ancient peoples, in calling their deities "Gods of Heaven and Earth," meant literally that they were people from elsewhere who had come to Earth from the heavens?
The evidence thus far submitted regarding the ancient gods and their vehicles should leave no further doubt that they were once indeed living beings of flesh and blood, people who literally came down to Earth from the heavens.
Even the ancient compilers of the Old Testament—who dedicated the Bible to a single God—found it necessary to acknowledge the presence upon Earth in early times of such divine beings.
The enigmatic section—a horror of translators and theologians alike—forms the beginning of Chapter 6 of Genesis. It is interposed between the review of the spread of Mankind through the generations following Adam and the story of the divine disenchantment with Mankind that preceded the Deluge. It states—unequivocally—that, at that time,
the sons of the gods
saw the daughters of man, that they were good;
and they took them for wives,
of all which they chose.
The implications of these verses, and the parallels to the Sumerian tales of gods and their sons and grandsons, and of semidivine offspring resulting from cohabitation between gods and mortals, mount further as we continue to read the biblical verses:
The Nefilim were upon the Earth,
in those days and thereafter too,
when the sons of the gods
cohabited with the daughters of the Adam,
and they bore children unto them.
They were the mighty ones of Eternity–
The People of the shem.
The above is not a traditional translation. For a long time, the expression "The Nefilim were upon the Earth" has been translated as "There were giants upon the earth"; but recent translators, recognizing the error, have simply resorted to leaving the Hebrew term Nefilim intact in the translation. The verse "The people of the shem," as one could expect, has been taken to mean "the people who have a name:' and, thus, "the people of renown." But as we have already established, the term shem must be taken in its original meaning—a rocket, a rocket ship.
What, then, does the term Nefilim mean? Stemming from the Semitic root NFL ("to be cast down"), it means exactly what it says: It means those who were cast down upon Earth!
Contemporary theologians and biblical scholars have tended to avoid the troublesome verses, either by explaining them away allegorically or simply by ignoring them altogether. But Jewish writings of the time of the Second Temple did recognize in these verses the echoes of ancient traditions of "fallen angels." Some of the early scholarly works even mentioned the names of these divine beings "who fell from Heaven and were on Earth in those days": Sham-Hazzai ("shem's lookout"), Uzza ("mighty") and Uzi-El ("God's might").
Malbim, a noted Jewish biblical commentator of the nineteenth century, recognized these ancient roots and explained that "in ancient times the rulers of countries were the sons of the deities who arrived upon the Earth from the Heavens, and ruled the Earth, and married wives from among the daughters of Man; and their offspring included heroes and mighty ones, princes and sovereigns." These stories, Malbim said, were of the pagan gods, "sons of the deities, who in earliest times fell down from the Heavens upon the Earth ... that is why they called themselves 'Nefilim:' i.e. Those Who Fell Down."
Irrespective of the theological implications, the literal and original meaning of the verses cannot be escaped: The sons of the gods who came to Earth from the heavens were the Nefilim.
And the Nefilim were the People of the Shem—the People of the Rocket Ships. Henceforward, we shall call them by their biblical name.
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THE TWELFTH PLANET
The suggestion that Earth was visited by intelligent beings from elsewhere postulates the existence of another celestial body upon which intelligent beings established a civilization more advanced than ours.
The 12th Planet Page 16