The proposed
archaelogical and environmental surveys at this site may be
assisted by the following selected extracts from the cuneform
records running in sequence, which describe specific people,
structures, plants, crops, vegetaton, domesticated animals,
and a wide range of other features and activities.
As a check
list to be verified by archaelogical and environmental surveys
and research, it can focus attention on the self evident advanced
technology of our ancesters The identification and where possible
the dating of specific items, will support the accuracy and
validity of the O'Brien translation and thesis.
The lord
of the Granary had not yet arrived; there, the grass had not
yet become green. The lord of the Plough had not yet prepared
the land and the water; for the lord of the Plough, the implement
had not turned over the hard earth.
The cattle-shed
had not been given running-water; had not been watered from
the overflow; the ass had not been watered; the seed had not
been watered.
Then,
the well and the irrigation channels had not been dug; they
had not been dug for the ass and the cattle. Because of the
sunny enclosure, and the lord of the Granary, the harvest would
be heavy.
The Anannage,
the Great lords, had not yet arrived; The shesh-grain (term
not yet understood) of thirty days did not exist; the shesh-grain
of fifty days did not exist; the small grain, the mountain grain,
the animal fodder, did not exist.
Hand
utensils and clothes did not exist.
The lord
of the Plough had not sown the grain; then, the enclosure had
not been erected.
Together
with the Great lords, the Great Lady had not arrived.
The faithful
lord Ugmash had not taken observations of the movements of the
Sun.
Mankind
learned from the Great Shining Ones; they set things in order.
Man had
not yet learned how to eat and how to sleep; had not learned
how to make clothes, or permanent dwellings.
People
crawled into their dwellings on all fours; they ate grass with
their mouths like sheep; they drank storm-water from the streams.
Decision
to settle - Choice of location - water plentiful
Fertility
of the Soil - she spoke of testing the food soil
Importance
of Irrigation - 9,500 BC and 5,500 BC at this location
Winter
Snow - Cedar buildings - Seven pests of the cedar trees
Great
cedar built house within the sanctuary - Cedar wood fires
Great
stone built watercourse or canal - the sides are strong
Stone
walled dykes - Four irrigation channels (four rivers of Eden)
running from the main watercourse.
High
stone built reservoir - worry about the height of the reservoir
The bird
discovers the sown field - Two cups of good wine they poured
out for her.
We must
burn the cedar-tree pests - there are seven kinds; my receptacle
is good for burning, in the middle of the Serpent area.- [spoke]
of destroying all the insects on the vines with a great light
before Sunrise.
You spoke
of high water-channels - a mighty stream of high water; it must
be brought to your young plants - and the high water-stream
to the trees. ...
She spoke
of its Granary; its house and garden, of the desirability of
the loftily-placed house. Spoke of its irrigated enclosure -
of building roads - of a maternity building for mothers - its
site high up.
She spoke
of creating a watered garden - with tall trees; [spoke] of the
loftily-built tree plantations; spoke of the strong storms flooding
the lofty cedar-tree enclosures;
The stone
jars were pressed down with grain (good harvest).
At the
Building of Knowledge, the Lord Enki was stricken with sickness.
At his
home, her man - the Lord Enlil - had eaten rich food; had drunk
abundant water.
Now,
warm milk was served to him; he could not swallow cooked food.
For food, he took heated milk.
To the
Lord Enlil, running a high temperature (Literally - 'burning
in his bed)'
'Protection has overcome it: In Eden, thy cooked food must be
better cooked.
In Eden,
thy cleaned food must be much cleaner.
The sides
of the watercourses are strong, but its swift flow dams up the
angry waters; the damming-up could cause the Reservoir to overflow
in the night.
At that
time, where the lords planted greenery, its fruit covered the
extensive enclosure; the lord of the Granary made it beautiful.
The lords rejoiced in the enclosed place - in its food enclosures
- in its shady orchards.
Where
the lord of the Granary had planned abundant vegetation, the
Anannage, in their bright dwellings in the spacious enclosure,
ate abundantly, but were not content.
Of the
excellent milk from the spacious sheepfold, the Anannage, in
their bright dwellings in the spacious enclosure, drank abundantly,
but were not content.
Because
of the surplus food from the spacious enclosure, they made a
favourable decision that Mankind should be raised to an equal
place.
At that
time, the lord Enki was speaking to the lord Enlil. Father Enlil
had appointed the lord of the Granary to erect that splendid,
enclosed dwelling
the splendid dwelling - the light dwelling - place with lofty
water ... ...
The lord
Enki and the lord Enlil conversed animatedly...
The lord
of the Granary, from the splendid watercourse [had watered]
the cattle-shed ... ...The cattle-shed was surrounded by a wall
...he covered the stocks of food in a lofty building.
The lord
of the Granary irrigated the fields; he made their bright, enclosed
places and cultivated fields; he made firm the wall of the cattle-shed;
he appointed a herdsman for his abundant cattle: the lord of
the Granary was made responsible for the building.(Literally
- 'was set over the destiny of the building').
Rich
pasture-land was established for the abundant, fat cattle; its
fields were full of lively horns; the vigorous young animals
raced about the Heights. The lord of the Granary and the Cattle-Shed
multiplied the offspring.
Where
the perched House stood, the ground was made shady; and then
the boundary was fenced-in.
My Lady,
when the storms come, the Mountains flood: 'Keeper of the fenced
enclosure, protect thy Lady: The Lady Ninlil banked-up the watercourses;
she spoke in favour of sluices; she had them made.
My Prince
- Great Ox of unbridled strength; Splendid Serpent of the shining
eyes; Teacher of the digging of all canals; creating a mass
of cedar-trees as a wind-break for the plantations; spoke of
cultivating well with trees for shade.
The great
cedar-tree was felled, and removed, by road, from the mountain-forest
in the Highlands. He built strong houses with cedar-wood, dwellings
of aromatic wood - and the Great House of Enlil. The fenced
House was established - building of stone fireplaces.
She made
a plan to share out food and drink in their midst, fairly, among
the many cold houses at Kharsag. She made a joyful feast - two
large oxen were roasted - the weak became drunk and could not
stand.
The four
walls protected the Lord from the raging cold. The fate of the
Granary rested on its thick walls - it was preserved from disaster,
from the power of the storm-water; it was protected by its surrounding
wall - it was not destroyed. The flood did not destroy the cattle.
Kharsag had a furnace built into it against the cold; in many
houses, fires were established for comfort.
[But]
many houses were overwhelmed when the storm-water broke into
them. ...
The remaing
Kharsag Epic Tablet 8317 covers a 1,000 year storm, and tablets
19,751, 2,204, 2,270 and 2,302 record the Final Destruction
of Kharsag, overwhelmed by flood water, destroying the dam,
reservoir and disabling the great watercourse, which we believe
can still be seen on the Google images. From evidence of severe
flooding in the Jordan Rift valley, this catastrophic event
is dated to be around 6,200 BC on current assessments. Global
Catastrophe, which brought our ancestor gods to this location,
finally moved their progeny on to other locations around the
world. They appear to have visited these other locations, and
deployed their advanced technology, soon after arriving at Kharsag
at a date, which now seems to be around 9,500 BC.
Data
for the identification of the Kharsag Epic Tablets
The autographed
texts and transliterations from the original Sumerian, cuneiform-inscribed
tablets are to be found in Miscellaneous Babylonian Inscriptions
by Professor George A. Barton, published by the Yale University
Press and the Oxford University Press in 1918. The tablets,
themselves, are part of the Nippur collection held in the University
Museum at Philadelphia, U.S.A. Data necessary to their identification
is listed below. Kharsag Epic numbers and titles are those allocated
in this volume.
| Kharsag
Epic |
Title |
Museum
Number |
| Chapter
Three - Where Heaven and Earth Met |
| 1 |
The
Arrival of the Anannage |
14
005 |
| 2 |
The
Decision to Settle |
8 383 |
| 3 |
The
Romance of Enlil and Ninlil |
9 205 |
| 4 |
The
Planning of the Cultivation |
11
065 |
| 5 |
The
Building of the Settlement |
8 322 |
| 6 |
The
Great House of Enlil |
8 384 |
| 7 |
The
Cold Winter Storm |
8 310 |
| Chapter
Eight - The Destruction of Kharsag |
| 8 |
The
Thousand Year Storm |
8 317 |
| 9 |
The
Final Destruction |
19
751+, 2 204+,
2 270+, 2 302 |
Notes
- The biblical story of the Garden in Eden has had many counterparts;
but their documents are often little known outside specialist
circles. Even within these circles, few have recognized them
for what they are, as they tend to be obscured by apocryphal
overtones. But one, fortunately for our thesis, was written
in clear and secular terms, unmarred by those deification processes
which were later to bring the story into such disrepute.
That counterpart
was inscribed on clay tablets in Sumer - doyen of the civilizations
born in the lower Mesopotamian Valley - where a whole series
was made over a period covering the third millenium BC. They
give the impression of being coveted library possessions, which
were copied in many places, and in many centuries, in sequential
re-printings. The copies from which the account in these chapters
is taken, were buried under the destruction of war, and were
not brought to light again until American archaeologists excavated
at Nippur (a Sumerian city some eighty kilometres south-east
of Babylon) at the beginning of our own century, nearly five
thousand years after they had been inscribed.
From The
Genius of the Few by Christian and Barbara Joy O'Brien
Hierarchy
of the Kharsag /Garden of Eden
Names from
the texts appear in this brief summary, to provide a guide to
establish other names used for the same role, the same individual,
or subsequent successors, within an ordered and disciplined
role society.
The Most
High = Supreme Commander of Anannage
= Leader of the Shining Ones = Yahweh Elohim = An = Anu
= Ptah = Nawu = Ukqili = Bunjil = Puluga = Allah = Amun =
Amen = Baal = Baal Hadad = Bel = Manu = Manitu = Manco Copac
= El Shaddai = El Elyon = Quetzalcoatl (Yahweh would appear
to be the title specifically adopted for an individual at a
much later date).
The Lord
of the Spirits = Lord of Cultivation
or Hoe = Enlil = Osiris
Seven
Archangels = Two Eyed Serpents = Anannage
Council = Elohim = Senior Teachers = Seven Richis = Ancient
Masters = ap-kar-lu = genie .
Gabriel
= Governor of Kharsag = Ninlil/Ninkharsag
= Inanna/Bel'it/Isis = Neith/Mama/Kali/Ka/Coatlicue = Serpent
Lady = Queen of Heaven = Earth Mother - Uriel = Lord
of the Land = Enki - Raguel = Sun
Wisdom and Law = Utu/Ugmash/Shamash/Ogimus/Ogma - Michael
= Captain of the Guard - Raphael
= Chief Medical Officer - Sariel
= Representative of the Watchers
- Remiel = Supervisor of Instructions.
Thus far in the first named we have the Ennead of Nine. The
ninefold pantheon of Gods - who begat gods.
Angels
= One Eyed Serpents = Anannage
= Elohim = en-ge-li = Lords of
the Cultivation = ap-kar-lu = genie = djinne = djoune
= mal'ak = ha'neshim = tuatha de danann = serpents = druids.
The Watchers
= Craftsmen and Teachers = Leader
Shemjaza = Teams of ten under a Craft Leader, plus groups of
fifty and one hundred, under respective leaders - Two hundred
descended in the days of Jared on the summit of Mt Hermon.
They were drawn from a wide range of physical types, some very
large (Nephelim) and some very small ( Igigi = Sumerian and
Babylonian). Assistants and possibly servants, to the One Eyed
and Two Eyed Serpents.
Please
note: Horned turbans and wings denoted divinity and rank.
A primary name indicating roles (in green), for a succession
of individuals, which was to produce, through the early city
state system, the Golden Age, or Great Harmony, or Tao, which
lasted thousands of years.
Ap-kar-lu,
Genie, Djenoun or Angel
Ap-kar-lu
translates as three words, father or farmer - enclosure -
bright or shining. Because of the association with enclosure,
the logical translation reads - bright farmer from the
enclosure. The images of the ap-kar-lu below remained
unchanged in basic detail for more than 4,000 years with strict
rules on maintaining accuracy (Woolley). The wings and horned
hat, or turban, denoting a divine being and rank. From Genie
we derive the word genius. These individuals doing real jobs,
were attributed, by the early peoples of Mesopotamia, as the
gods who had provided domesticated crops, animals and the
technology of civilisation. They featured prominently in the
throne room of the palace accredited to Sargon II at Khorsabad,
c. 850 BC and many different versions on the same theme can
be inspected in the Assyrian room at the British Museum caring
for wildlife and farming.
We can
speculate on the folk memory or reason, for wings being attached
to the images of the ap-kar-lu. We have important clues of
their origin, or mistaken identity, from Enoch, and the image
on the right of the traditional feathered coat of people of
rank. In this case a Maori Princess wearing one in 1921: Their
clothes were remarkable - being purplish [with the appearance
of feathers]; and on their shoulders were things that I can
only describe as 'like golden wings' - Enoch -
Secrets of Enoch SE I:2-10 PP
|
Section
6
|
 |
 |
Section
8 |
