Extracts from the Kharsag Epics
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.
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.
time, the lord Enki was speaking to the lord Enlil. Father Enlil
had appointed the lord of the Granary to erect that splendid,
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.
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
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.
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).
of the Spirits = Lord of Cultivation
or Hoe = Enlil = Osiris
Archangels = Two Eyed Serpents = Anannage
Council = Elohim = Senior Teachers = Seven Richis = Ancient
Masters = ap-kar-lu = genie .
= 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.
= 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 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