The 12th Planet (14 page)

And all the corridors of all the temples have led us to one source:
Sumer.

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SUMER: LAND OF THE GODS

There is no doubt that the "olden words," which for thousands of years constituted the language of higher learning and religious scriptures, was the language of Sumer. There is also no doubt that the "olden gods" were the gods of Sumer; records and tales and genealogies and histories of gods older than those pertaining to the gods of Sumer have not been found anywhere.

When these gods (in their original Sumerian forms or in the later Akkadian, Babylonian, or Assyrian) are named and counted, the list runs into the hundreds. But once they are classified, it is clear that they were not a hodgepodge of divinities. They were headed by a pantheon of Great Gods, governed by an Assembly of the Deities, and related to each other. Once the numerous lesser nieces, nephews, grandchildren, and the like are excluded, a much smaller and coherent group of deities emerges—each with a role to play, each with certain powers or responsibilities.

There were, the Sumerians believed, gods that were "of the heavens." Texts dealing with the time "before things were created" talk of such heavenly gods as Apsu, Tiamat, Anshar, Kishar. No claim is ever made that the gods of this category ever appeared upon Earth. As we look closer at these "gods," who existed before Earth was created, we shall realize that they were the celestial bodies that make up our solar system; and, as we shall show, the so-called Sumerian myths regarding these celestial beings are, in fact, precise and scientifically plausible cosmologic concepts regarding the creation of our solar system.

There were also lesser gods who were "of Earth." Their cult centers were mostly provincial towns; they were no more than local deities. At best, they were given charge of some limited operation—as, for example, the goddess NIN.KASHI ("lady-beer"), who supervised the preparation of beverages. Of them, no heroic tales were told. They possessed no awesome weapons, and the other gods did not shudder at their command. They remind one very much of the company of young gods that marched last in the procession depicted on the rocks of Hittite Yazilikaya.

Between the two groups there were the Gods of Heaven and Earth, the ones called "the ancient gods." They were the "olden gods" of the epic tales, and, in the Sumerian belief, they had come down to Earth from the heavens.

These were no mere local deities. They were national gods—indeed, international gods. Some of them were present and active upon Earth even before there were Men upon Earth. Indeed, the very existence of Man was deemed to have been the result of a deliberate creative enterprise on the part of these gods. They were powerful, capable of feats beyond mortal ability or comprehension. Yet these gods not only looked like humans but ate and drank like them and displayed virtually every human emotion of love and hate, loyalty and infidelity.

Although the roles and hierarchical standing of some of the principal deities shifted over the millennia, a number of them never lost their paramount position and their national and international veneration. As we take a close look at this central group, there emerges a picture of a dynasty of gods, a divine family, closely related yet bitterly divided.

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The head of this family of Gods of Heaven and Earth was AN (or Anu in the Babylonian/Assyrian texts). He was the Great Father of the Gods, the King of the Gods. His realm was the expanse of the heavens, and his symbol was a star. In the Sumerian pictographic writing, the sign of a star also stood for An, for "heavens," and for "divine being," or "god" (descended of An). This fourfold meaning of the symbol remained through the ages, as the script moved from the Sumerian pictographic to the cuneiform Akkadian, to the stylized Babylonian and Assyrian. (Fig. 43)

Fig. 43

From the very earliest times until the cuneiform script faded away—from the fourth millennium
B.C.
almost to the time of Christ—this symbol preceded the names of the gods, indicating that the name written in the text was not of a mortal, but of a deity of heavenly origin.

Anu's abode, and the seat of his Kingship, was in the heavens. That was where the other Gods of Heaven and Earth went when they needed individual advice or favor, or where they met in assembly to settle disputes among themselves or to reach major decisions. Numerous texts describe Anu's palace (whose portals were guarded by a god of the Tree of Truth and a god of the Tree of Life), his throne, the manner in which other gods approached him, and how they sat in his presence.

The Sumerian texts could also recall instances when not only the other gods but even some chosen mortals were permitted to go up to Anu's abode, mostly with the object of escaping mortality. One such tale pertained to Adapa ("model of Man"). He was so perfect and so loyal to the god Ea, who had created him, that Ea arranged for him to be taken to Anu. Ea then described to Adapa what to expect.

Adapa,

thou art going before Anu, the King;

The road to Heaven thou wilt take.

When to Heaven thou hast ascended,

and hast approached the gate of Anu,

the "Bearer of Life" and the "Grower of Truth"

at the gate of Anu will be standing.

Guided by his creator, Adapa "to Heaven went up . . . ascended to Heaven and approached the gate of Anu." But when he was offered the chance to become immortal, Adapa refused to eat the Bread of Life, thinking that the angry Anu offered him poisoned food. He was thus returned to Earth as an anointed priest but still a mortal.

The Sumerian claim that not only gods but also selected mortals could ascend to the Divine Abode in the heavens is echoed in the Old Testament tales of the ascents to the heavens by Enoch and the prophet Elijah.

Though Anu lived in a Heavenly Abode, the Sumerian texts reported instances when he came down to Earth—either at times of great crisis, or on ceremonial visits (when he was accompanied by his spouse ANTU), or (at least once) to make his great-granddaughter IN.ANNA his consort on Earth.

Since he did not permanently reside on Earth, there was apparently no need to grant him exclusivity over his own city or cult center; and the abode, or "high house," erected for him was located at Uruk (the biblical Erech), the domain of the goddess Inanna. The ruins of Uruk include to this day a huge man-made mound, where archaeologists have found evidence of the construction and reconstruction of a high temple—the temple of Anu; no less than eighteen strata or distinct phases were discovered there, indicating the existence of compelling reasons to maintain the temple at that sacred site.

The temple of Anu was called E.ANNA ("house of An"). But this simple name applied to a structure that, at least at some of its phases, was quite a sight to behold. It was, according to Sumerian texts, "the hallowed E-Anna, the pure sanctuary." Traditions maintained that the Great Gods themselves "had fashioned its parts." "Its cornice was like copper," "its great wall touching the clouds—a lofty dwelling place"; "it was the House whose charm was irresistible, whose allure was unending." And the texts also made clear the temple's purpose, for they called it "the House for descending from Heaven."

A tablet that belonged to an archive at Uruk enlightens us as to the pomp and pageantry that accompanied the arrival of Anu and his spouse on a "state visit." Because of damage to the tablet, we can read of the ceremonies only from some midpoint, when Anu and Antu were already seated in the temple's courtyard. The gods, "exactly in the same order as before," then formed a procession ahead of and behind the bearer of the scepter. The protocol then instructed:

They shall then descend to the Exalted Court,

and shall turn towards the god Anu.

The Priest of Purification shall libate the Scepter,

and the Scepter-bearer shall enter and be seated.

The deities Papsukal, Nusku and Shala

shall then be seated in the court of the god Anu.

Meanwhile, the goddesses, "The Divine Offspring of Anu, Uruk's Divine Daughters," bore a second object, whose name or purpose are unclear, to the E.NIR, "The House of the Golden Bed of the Goddess Antu." Then they returned in a procession to the courtyard, to the place where Antu was seated. While the evening meal was being prepared according to a strict ritual, a special priest smeared a mixture of "good oil" and wine on the door sockets of the sanctuary to which Anu and Antu were later to retire for the night-a thoughtful touch intended, it seems, to eliminate squeaking of the doors while the two deities slept.

While an "evening meal"—various drinks and appetizers-was being served, an astronomer-priest went up to the "topmost stage of the tower of the main temple" to observe the skies. He was to look out for the rising in a specific part of the sky of the planet named Great Anu of Heaven. Thereupon, he was to recite the compositions named "To the one who grows bright, the heavenly planet of the Lord Anu," and "The Creator's image has risen."

Once the planet had been sighted and the poems recited, Anu and Antu washed their hands with water out of a golden basin and the first part of the feast began. Then, the seven Great Gods also washed their hands from seven large golden trays and the second part of the feast began. The "rite of washing of the mouth" was then performed; the priests recited the hymn "The planet of Anu is Heaven's hero." Torches were lit, and the gods, priests, singers, and food-bearers arranged themselves in a procession, accompanying the two visitors to their sanctuary for the night.

Four major deities were assigned to remain in the courtyard and keep watch until daybreak. Others were stationed at various designated gates. Meanwhile, the whole country was to light up and celebrate the presence of the two divine visitors. On a signal from the main temple, the priests of all the other temples of Uruk were "to use torches to start bonfires"; and the priests in other cities, seeing the bonfires at Uruk, were to do likewise. Then:

The people of the Land shall light fires in their homes,

and shall offer banquets to all the gods....

The guards of the cities shall light fires

in the streets and in the squares.

The departure of the two Great Gods was also planned, not only to the day but to the minute.

On the seventeenth day,

forty minutes after sunrise,

the gate shall be opened before the gods Anu and Antu,

bringing to an end their overnight stay.

While the end of this tablet has broken off, another text in all probability describes the departure: the morning meal, the incantations, the handshakes ("grasping of the hands") by the other gods. The Great Gods were then carried to their point of departure on throne like litters carried on the shoulders of temple functionaries. An Assyrian depiction of a procession of deities (though from a much later time) probably gives us a good idea of the manner in which Anu and Antu were carried during their procession in Uruk. (Fig. 44)

Special incantations were recited when the procession was passing through "the street of the gods"; other psalms and hymns were sung as the procession neared "the holy quay" and when it reached "the dike of the ship of Anu." Good-byes were then said, and yet more incantations were recited and sung "with hand-raising gestures."