The 12th Planet (27 page)

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."