| [theme] : the ‘in the 7th month stolen floor’ virtually confirmed by Assyrian texts [review of the submitted paper “Feasting in the Garden of God”] as important possible confirmation for our “Spring Feasts option” [2016-02feb.10-11] |
[not an easy read — but very interesting for us]
| content : this page is about ‘an enclosure with ritual pits’ excavated near Jerusalem (sic) as the ‘pit’ theme symbolically denoting “the crystal-floor imprisoned inside the (matrix-) “gloomy-cave” (-at Orion) ; the previous Akîtu page was not good enough , for at that time we didn’t know about the base-10 theme nor gathered the crucial importance of the imprisoned crystal-floor of the Sanctuary , which however now turned out to be ‘the key’ that causes a massive stream of information since a lot of Assyrian symbology opened up now the author then provides additional context about the Assyrian “Akîtu festival” in the 7th month that all seem to confirm the case we are making as posed in the “Passover option ?” page finally we have a paper that has been doing the hard work for us as one we just can comment on so that for context we selected several sections from the PDF which you please can view (here) if you wish to read the whole next to this page |
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‘feasting in the garden of God’
[original author : JoAnn Scurlock]
key concepts :
— the excavated ritual garden in Judea was constructed in the time of ‘the book Kings’
as the many years of ‘the 10-months wars’ where evil kings worshipped the matrix
12-month-year , undone by good kings that reinstated Eden’s 10-month year
— a serious ‘cosmic battle of Marduk’ [Horus] took place in the 7th month
— on the 7th of Tishri (7th month) the ‘brick platform’ (‘floor’!) is honoured with a ritual pit
— where Marduk returns to the upper world at the 8th — likely ‘with the floor’
— and the deity Nergal appears , per context as “their millstone (-for the floor)” ;
— where at the 9th ‘seven birds are released’ : the now captured seven Torches
— Anu (their now middle-realm that was of Eden) is “born” in this 7th month
— the defeated deity Enmesharra – ‘lord of the MEs’ (‘destinies’) – whose ‘luminosity’
was taken from him by Maruk [Horus] , his ME’s most likely was ‘base-10 of Eden’ (sic)
— and ‘the double sacred marriage’ :
the marriage in the Fall (celebrating the stolen concepts) was most likely the introduction
to the sacred marriage of Ishtar and Enlil in the spring — as their implemented base-12 ,
where their New Year , in Nisan , was “more important” because their year started ;
in fact ,
our whole “Passover option ?” hinges on this : if it is true that the stolen aspects in the
seventh month ’caused their next (!) first month as the start of their realm’ ,
then – hopefully – us finding those aspects will result in the end of their realm – in Nisan ?
(perhaps as the reason for ‘the plagues on matrix-Egypt’ around that time ?)
start :
(44-45)
“Ramat-Rahel is a small settlement near Jerusalem. Archaeological excavations under the
direction of Oded Lipschitz discovered there the remains of a Judean fort, which, after the
campaign of Sennacherib to Judah, was rebuilt as a garden palace in which archaeological
evidence indicates that a ritual was performed. Apparently, there was a feast in the garden
involving the king and, to judge from the available space, his notables, at the end of which
the remains of the meal were buried in a ritual pit discovered in excavation.”
[in the other section we had “the honey and ghee offered into the apu-pit” ,
but where here ‘the content inside the pit’ differed from the old-Babylonian version]
“Above this garden palace was a second, somewhat larger, garden palace dating to the
Persian period, into the floors of which a further set of ritual pits had been dug. Remains
of pollen in the plaster on the pool in the garden also gave precious evidence for what was
planted there in the Persian period. We have olives and Lebanon cedar from the west,
birch from the north, grapes, myrtle, poplar, willow, fig, and Persian walnut from the center
and south, and lemons from the east.
This represents a botanical tour of the world centered on Persia. Analysis of the animal
bones from the sacrificial pits reinforces this impression. There were pigs and dogs (that
represented the cultivated land), camel (representing the desert), gazelle (representing the
steppe) and ibex (representing the mountains).”
“From what we now know of ancient Persia, this structure may plausibly be identified as a
Paradise garden. According to Bruce Lincoln, these gardens were places of feasting for the
king and his nobles and part of a projection of Persian soft power. In addition, the presence
of such gardens reinforced a crucial nexus between the imperial god being The Wise Lord
Ahuramazda, on the one hand and his chosen Shahanshah, King of Kings,
and the empire on the other.
They were known as Paradise gardens because they represented a gathering together of
plants and animals, as the empire was of peoples, from all quarters of the world, the object
being for The Wise Lord to use this collection to restore his original Creation consisting of
one plant, one animal and one male Persian. This desire for gathering the scattered is
directly referenced in the plants planted in the Ramat Rahel garden and in the animals put
into the sacrificial pits, which collectively represent flora and fauna of all regions and climatic
zones known to Persia.
It would be hard to argue in view of the striking parallels of feasting activity involving the king
and ritual pits being dug in a garden palace, that there is no connection between the Persian
period ritual – for which there is textual evidence – and the Judean forerunner for which there
is none. There are, however, clear differences as well —
most strikingly the contents of the Judean ritual pits that do not have the same variety of
mammals, that have an exceedingly unusual focus on immature animals
[added : ‘At three to six months, we have spring and summer lambs and we are in the fall’]
and that have a wide variety of birds and fish, all in contrast to earlier levels at the site
as well as to the Persian period equivalent pits.”
next :
the upper excavated site dates after Sennacharib (700-680 BC) ,
and though it is not sure that ‘Judahites’ established this garden , the different set-up
suggests that they cóuld have [-but then why the previous “offered pigs” ? or was this
the time “that Judea was even worse as Ishral” – per the Scroll ?
her “book of Kings” is about the timeframe roughly 800 BC until the exile (580 BC)
and is full of “the 10-months wars” of kings venerating the matrix-Zodiac verses the [sic]
kings that restored the Eden 10-months :
(46)
“The garden palace at Ramat Rahel dates to after Sennacherib’s invasion, where was a
completely different structure in the preceding period. This suggests the possibility of an
Assyrian influence here. It so happens that Sennacherib renovated a Middle Assyrian
structure outside of Assur and in the same relationship to that city as Ramat Rahel is to
Jerusalem. This structure has been excavated, and it turns out to be a garden palace
meaning that it did not simply have an attached garden, as was standard for Assyrian
palaces, but that it actually centered around an enclosed garden. The excavator Andrae
studied this garden and discovered that it consisted largely of pomegranate trees dug into
the bedrock. Pomegranates bloom twice a year, once in Spring and once in Autumn,
and a long known Middle Assyrian Ritual of Kingship provides the obvious text for the
performances of both seasons. The Autumn festival involved feasting between the
king and his nobles and the burial of food offerings in sacrificial pits.”
II
next :
it seems a bit of a side-step but this Amorite king (around 1800 BC) also shared
similar concepts about ‘the seventh month’ together with old Persia and Assyria :
(47)
“Samsi-Adad was an Amorite adventurer who, at the beginning of the 2nd millenium BCE,
conquered for himself an extensive Upper Mesopotamian empire stretching across northern
Mesopotamia from the Zagros mountains in the east to the Euphrates in the west, including
not only Assyria, but bits of Babylonia and the Middle Euphrates. With a view to cementing
his rule, he instituted a ritual of kingship, the full performance of which involved a community-
wide celebration , as a celebration in a month that – from earliest Sumerian times –
referenced original creation at Nippur, seat of the Sumerian Enlil of whom Samsi-Adad
believed the god Assur to be the Assyrian equivalent.
He was helped in this endeavor by the fact that this seventh month of the Nippur Calendar
that was eventually adopted as the standard for all of Mesopotamia was also the month of
the setting of astal Dumuzi (the constellation Aries), the first king and the favorite of the
goddess lnanna/Ishtar, in whose gift kingship lay.
Then, the Autumnal Equinox was literally the turn of the year (ZAG.MUG)
[the Scroll also has once “the revolution of the year” – at Booths ?]
marked , in Sumerian times, by the heliacal rising of what we call Lyra that was referred to
as the ‘Goat Star’ and associated with the goddess Gula, mistress of the city of Isin ,
famous for its Sacred Marriage rites ; while at Aleppo, under its Amorite rulers,
the Autumnal Equinox was a time of determining destinies [….] .”
[here ,
the goddess Gula – second after Ishtar – with the attribute ‘healer’ seems to us
to represent “the now ‘purified’ light-particles by the floor’
through which also “everything on this earth was made (-by the matrix)” ;
this would also explain the greatly valued “sacred marriage rite” as a Ritual
upon this earth but also done to sustain the matrix-realm in the other Reality
[and had nothing to do with “Venus appearing during the 7th month” page 48] ;
the goddess Gula also appears in several other versions ;
next :
now “the sacred marriage” is described as the Amorite ritual
but we cannot trace any meaning in the described events so we skip this ;
the mentioned goddess ‘Ninigizibara’ is some form of Gula , and her attribute
as ‘the harp’ can be “the tones which the (now purified) light-particles bring forth” —
see how those particles ‘make sound’ in the upcoming Rgveda ‘Mitra-VaruNa’ page ;
the author makes the point how this ‘sacred marriage’ took place in the 7th month ;
(50)
[during the sacred-marriage feast] “The women presumably put the various garments that
they had received to good use, but the men seem to have spent most of their time being
bathed (?) with oil and drinking themselves blind , although there does seem to have
been a pagrau-offering to [their fish-god] Dagan, since an issue of wine ‘when Dagan’
and the distribution […] of beef to the cooks are mentioned on the 6th [of the 7th month]
[here ,
the “bathed with oil” makes very much sense if ‘the light-particles’ theme
[and compare the oil and ghee offered to the ritual pit in Babylon] ;
but also ‘the drinking’ : Rgveda often has the Soma (their now ‘purified’ light-particles)
linking to “intoxication” also because the Soma ‘is being imbibed’ (inhaled) ;
next :
the ‘war god NERGAL’ can be “the (matrix-) mill-stone” – like Egyptian Sebek :
(50)
“Nergal and his chariot arrived on the 5th, since he received cedar oil on that day ,
usually used for baths. The busiest day, the height of the festival when everything came
together was the 7th [of Tishri] when the god Nergal got a gibbu in his temple and his
Chariot was honored with sacrifices, probably, as we shall see later, outside in the open
in the temple courtyard.
Meanwhile, there was a second round of sacrifice for Estar in the garden of the king and
she got the second of her two tables of sweet things, this time with pistachios.
It is at this point that the wedding banquet will have taken place.”
[here ,
at the ‘gibbu’ the author adds : “This has something to do with burning and is usually
translated as ‘holocaust’. Some of the better documented occasions suggest, however,
that a torch-lit ceremony is what was meant. On the 18 Mari 11, there was a tour of
the city on the part of acrobats, craftsmen and singers (FM Ill 74) followed by a torch-lit
performance by the same team in the sakannu of the palace (FM 11195). An issue for
what is probably the same event is for cedar oil for a gibbu from above the city to
below the city.”
yet the idea must be “that Nergal presses-out the axis (stalk) to OBTAIN oil” <<<
as the same oil in which was bathed , just ago !
where his ‘chariot’ either is himself as mill-stone ór the battered eden-floor ,
causing the axis (as ‘torch’) to be lit-up , that is “to emit the light particles” to be stolen ;
so that the last line must read ,
“cedar oil (‘now matrix light-particles’) BY the gibbu (‘Nergal pressing out the axis’)
FOR the above city (‘mystery-Babylon’) BY the city below (‘Orion – where the floor is’)” !
next :
though we cannot prove this “the shoulder” is a term for ‘Orion’ in the Spells
[or actually ‘their bent Vector upon which he sits’] that would fit the running theme
[and compare how the word is also mentioned when Christs returns the floor] : <<<
(51)
“On the 7th [the same one] , a sizeable number of sheep were contributed by the governors
and tribal chieftains of the empire, giving the impression that communal feasting was being
contemplated. This impression is confirmed by two undated issues that may be placed in this
festival on several grounds. They are undated, which probably means that the described
distributions were a once-a-year occurrence. Craftsmen, as in the brewers, carpenters, etc.
who lay out their tools before Estar in the ritual, are among the recipients of ox shoulders ,
and there is a mention of the garden of the king as the point of origin of 32 sheep shoulders
and who knows how many ox shoulders.”
next :
not directly related to this theme , but “the turtledoves of two shekel size” must be the
origin of Esau’s cursed “2 turtles according to the sheqel of the sanctuary” in the
Scroll as his corruption espécially concerning the ’10 months / Booths’ theme’ :
(51)
“In AbB 7 15961 (a letter with the heading Samas and Marduk, so presumably from Sippar),
an official is trying to set up the yearly pudum offering for the brazier festival of Marduk and
needs the recipient to buy and send him pronto 600 garlic cloves, 600 onions ,
300 fresh water fish (sarbut)/’2 and 300 turtledoves (TU.GUR4) of the two shekel size.”
next :
curious :
(51)
“And, after all this, we are still not finished yet. Nergal gets yet more oil on the 9th [of 7th]
and a flurry of offerings on the 10th that revolve round him, beginning with the nubattum ,
a reference, as we shall see, to food offerings deliberately left out overnight to spoil and
cleared away the next morning, so put out on the evening of the 9th and removed on the
10th day. This was followed by another sacrifice in the king’s garden and by the offering
by barley soup of the type offered to ghosts [‘stolen eden aspects’ , see earlier] .
The gods entered the palace and Ea, Deritum and Annunitum got offerings ,
the latter twice, framing a special offering for the Chariot of Nergal.”
[here ,
the ‘barley stew’ immediately reminds of the next (!?) Nisan , the first month’ ;
as if “offering it to go appéar from the month Nisan onwards”
[which perhaps may be the same as the barley-flour-offering mentioned earlier
here at the Amorite king festival] ;
and note how this – at least – links to Nergal ‘the matrix millstone’ ;
III
(53)
“What we have learned so far is that, at old Babylonian period Mari around the
Autumnal equinox, there was a festival which was accompanied by a communal banquet
in which, among more usual fare, two unusual foods, fish and birds were served, and that
accompanied by considerable imbibing of wine. The focal point of this rite was apparently
a sacred marriage between the king and an Ishtar-goddess, who was to grant him and / or
to annually renew his kingship.
What is yet a mystery is the prominent role played by the lord of the Netherworld, Nergal,
who would seem to intrude upon the proceedings like an unwelcome guest.
We may well wonder what the lamentation performed for Istar of Uruk in Southern Iraq
(in the temple of Anu at the beginning of the month) is doing being recited at Mari, of all
the places, in faraway Syria (in the course of the ritual of the Great Estar). To answer this
question we need to have a look at Uruk. We have a number of rituals from this city which
are preserved in very late copies but that may still be presumed to contain some fossilized
elements from much earlier periods.
As luck would have it, the chief god of Uruk, the god of the heavens, Anu [‘mid-realm’]
had his main akitu-festival in Tasritu, the Mesopotamian month that corresponded to
the 9th month at Mari. Even more fortunate is that this latter ritual contained a sacred
marriage for Nanaya, one of the by-forms of Istar of Uruk.
[……..]
That done, it was time to go home. Anu, Antu and Istar are dressed in their new clothing.
A bull [probably representing the eden-floor] is brought in between the curtains of Anu’s
private quarters (for Anu to stand upon), and there is a procession by road and boat
with the akitu-house either locked (in Tasritu) or opened (in Nisannu), plus we do
not forget the morning and evening meal,
as the procession which is performed as on the 7th of Nisannu.”
[here ,
the “closing of the (heavenly) gate)” is Esau’s version of ‘Atonement’ ;
where per contaxt here the house must be CLOSED as having succeeded to steal
the floor , and ‘opened’ at Nissan – the matrix new year – at the festival of ‘barley’
which is the meaning of ‘Akîtu’ ; and see next ;
(54)
“On the 8th of Tasritu [‘8th day of 7th month’] the door of Anu’s temple in Uruk
[‘their Torso construct’] is opened before Anu and Antu. Their vizier Papsukkal comes
down to the courtyard to attend them. Anu is given his golden pole and holds a review
of his weapons, suns and chariots [‘all the by now created matrix-constructs’?] .
A host of gods including Adad, Sin, Samas, Ninurta and even Lugalbanda and Ninsun
join forces in the courtyard to form a small army. Conspicuous by his absense is Nergal
who would normally be with Adad at the head of the pack when any killing work was to
be done, and who does get to tag along in Nisannu.
[because “Nergal as millstone resides OUTSIDE the Torus — at Orion” ?]
next :
the “thrown-away head of the sacrificed sheep” (as an act also showing in the other
versions where ‘the blood of the sheep is used to purify their sanctuary’)
perhaps as ‘disposed head’ can represent the Eden base-10′ ?
the “disposing of the head” implies that ‘they do not use base-10 anymore’
but DO use it (for their base-12) because of the used ‘blood’ for their sanctuary-Torus ;
in this case the author was right with “the dominion of heaven” :
(54)
“Anu has a meal of roasted meat, and he passes the plate round for his allies to take a
share, and they bring Anu out into the courtyard while one of those with access to the
temple, girded with a belt, carries a royal scepter before him. Then Anu heads to the area
between the curtains, and sits on his golden seat where he receives a sacrifice of an ox
and a sheep whose heart and head are put before him.
A plate of mashatu-flour [‘barley’!] (our friend from the Mari ritual) is dumped on the heart
and a maqu-vessel of wine upended over the head.
We are looking at a battle, the winner of which may claim to dominion over heaven,
what ancient Mesopotamians called the Anu-ship. Perhaps most obvious are the chariots
and the army of gods who share a pre-battle meal.
More significant is the offering [‘disposal’] of the heads. This offering echoes a ritual
performed by Mesopotamian kings with the heads of defeated enernies.
This, and the royal scepter and golden seat indicate a victory for Anu.”
next :
conclusion of day 9 , the next silent day 10 (sic) , and day 11 :
(54)
“Meanwhile in Uruk, 9 Tasrilu sees several repeats of his victory ceremony as Anu pays
visits to the Dias of Destinies (where the fates of human beings are decided), then to the
area between the curtains where he faces East. Adad and the other gods face him,
and the goddesses face his wife Antu for the heart and head sacrifice ;
god and goddess wash their hands at the same time.
[……..]
The 10th [‘base-10’] of Tasritu [‘7th month’] at Uruk sees the clearing away of these
offerings and is otherwise a day of rest. The final day, the 11th, sees one last shared
meal between Anu and Antu and the gods who supported them.”
[here ,
the “silent 10th day” can related to the head as base-10 theme ;
while this may be a stretch but ‘hand washing’ sounds like “declaring to be innocent”
yet in a crime that one did have committed — like Herodes at Passover (sic) , <<<
and like in the Scroll “the demon nations that say , after they tortured our Originals ,
but it is their own fault because they left their homeland” ;
[at this point follows “the sacred marriage rite” already discussed]
IV
(55)
“So, every year in the Fall, there was a celebration of the Amorite king’s sacred marriage
to the goddess Inanna / lstar. This reached its apogee on the 7th of Mari 9 [‘7th month’]
which featured Estar’s banquet against a backdrop of preparations for war between her
father Anu [‘Anu is “the (now matrix-) middle-realm” and Ishtar ‘the Torus-rule inside that’]
and Nergal / Latarak
[but Nergal “as millstone” warred FOR the matrix — not ‘against it’]
Before this, there was a sort of prequel when Estar seems to have been made feel very
welcome but was otherwise left at loose ends. This interlude survives in the Hittite cultic
calendar as a rite performed for three days of either spring or fall festival of Ishtar of
Nineveh. What is happening is that Ishtar is being bathed by the queen and also oiled ,
and given things to eat and drink.”
[here ,
this makes complete Sense : Ishtar representing “the matrix-throne as their Torus”
is ‘bathed in oil’ — the same oil as previously , as the “now ‘purified’ light-particles” !
where “the things to drink” are the same light-particles (‘Soma’ in Rgveda)
as the Spells say “I will drink the essence but not the foul (eden-) one” ;
[in page 56 that same Amorite ruler fetches a ram’s horn (shofar) to invite people
to the (wedding-) banquet in the seventh month , but this is a bit confusing :
though it obviously links to ‘the feast of Trumpets’ the meaning of that horn in the
Assyrian – and here Amorite – lore is unclear , wherefore we must skip this aspect]
next :
extended : a sacred marriage in the spring – and one in the seventh month :
(58)
“The [….] marriage performed annually in the Middle Assyrian period in Assur’s akitu- [spring :]
house in the steppe was between the Assyrian Enlil and Istar by virtue of which she
became Queen of Heaven. It was known as the bed ritual of the kulilu, a silver diadem
worn by goddesses on their wedding days. This rite will have been taken over from the
Vernal Equinox marriage of Enlil with Annunitu celebrated in Assyria by virtue of the
equation of Assur with Enlil by Samsi-Adad.
The Assyrian king, playing the role of paranymph, brought Istar and Assur into the
bedroom, soaked the ritual bed with the contents of a maqu-bowl to represent the
consummation and offered a midnight snack of boiled meat to Assur and roasted meat
to !star. The bed also considerately received roasted meat as its reward. That done,
the king came out where the assembled crowd could see him.
The rest of the ritual is unfortunately lost.”
[here ,
this kulilu (or kililu) means “circle, crown” and by extension “battlement”
and the author later again adresses that crown but we move it to here (from 65) :
“The king is shown feasting with his queen, mandatory, as we have seen for the
8th of the seventh month. She wears the kulilu/kililu, the mural crown worn by the
goddess Istar on her wedding day that made her Queen of Heaven [in the Spring] ,
just as Assurbanipal’s wife became Queen of the Empire by virtue of her marriage.
The crown as represented on the relief looks like a miniature set of city walls,
complete with towers. This is not what the actual crown looked like, but is a
metaphorical representation based on the use of the word for diadem to describe the
battlements of a city, you might say its crowning glory.
[this one : www.worldhistory.org/image/2982/ashur-sharrat-stela/]
[another one :]
The actual crown is described in cult inventories of the goddess Istar of Uruk as a
diadem with 30 gold rosettes and 27 precious and [semi-precious] stones as fill.
As luck would have it, we have actual examples of such crowns from the Queen’s
Tombs at Nimrud.
The other crown is quite spectacular with its circular ribbons of metal
holding together rows of gold rosettes inlaid with stones, some of which still have
their settings and was, I would argue, the type of crown actually worn by the Queen
for the 8th of Tasritu. I base this on the fact that this crown is also decorated with
pomegranates and clusters of grapes [..] .”
[this one : commons.wikimedia.org/wiki/File:Neo-Assyrian,_Nimrud,_Queens
now ,
concerning Ishtar (who is ‘the rule of their Torus-construct’) the crown could
represent ‘mystery-Babylon’ , but then why not call it ‘city’ ? so that another
option is that it represents ‘the Zodiac’ that indeed are ‘battlements’ – of her ;
where Enlil may be a form of Indra (in Rgveda) as the masculine nature of
the Behemoth-realm in which she – as Torus – dwells ;
important for us is whether indeed this marriage was ‘in the spring’ (Nisan)
for it would imply that at that point “the matrix year was ready and began”
so that ‘the crown of the seventh month’ could represent the stolen floor :
not ‘as the floor itself’ but perhaps aspects of it ,
for there seem to be ‘7 beings’ in it [changed ‘7 Torches’?] and the flowers
around could be ‘stars’ – and remember Esau’s corruption of ‘the woman
with a crown of 12 stars’] , with a kind of ‘canopy’ on top –
perhaps as the proto-crown of the Ishtar one .. ?
(58-59)
“The final ritual was a marriage between the human king and the goddess which, [fall :]
[..] created an indirect relationship between the king and the national god.
The beginning is unfortunately broken, but when we pick up the action, we have
an apu-pit, which is receiving blood, honey and herbs, beer and wine. The
prominence of this pit, used for making offerings to Netherworld and primordial
gods [the crystal floor] , marks the timing of the ritual as being in the seventh
month, Tasritu. The king is sitting on a stool waiting for meat to roast. When it has,
the king skewers the flesh of the front of the neck with a small iron dagger to feed
the Lisikkutu gods while singers sing: Roast Meat, Roast Meat, Let them eat’.
This piece of meat goes into the apu-pit. There is a table, which gets purified
before the king makes another public appearance.”
(59)
“After a further lacuna, we find the king emptying a golden maqa-bowl belonging to
the haru-vat whose opening symbolized the defeat of Tiamat in the Assyrian version
of the Babylonian New Year’s Festival.
[here ,
so by context “the mid-realm (Eden) was defeated in the Spring” ;
these ‘vats’ is a weird topic : looking like “large musical drums” and perhaps as
the ‘wooden vat’ in Rgveda “wherein the light-particles are being purified” ;
but what ‘the opening’ is doing here is unclear ;
“He stands on a pedestal while the singers sing: o, illuru-ru-berry, o illuru-berry’,
a reference to rouged cheeks, to the accompaniment of cymbols held by the king
and magnates. The king sits down at table for the naptunu (a communal meal in
which king and notables feast together). After the meal, the sangu-priest enacts a
mock battle (a dim reflection of the Nergal-Anu battle seen in Uruk and Mari but
probably actually meant to reference a rather different battle as of Nippur).
[here ,
no idea what the ‘berry’ is about but ‘the pedestal’ is a red flag ,
and ‘that he stands upon it’ must imply that now they have captured the floor
or ‘are about to’ , as the reason of “the mock battle” ;
“The singer performs his rites and, when he has released the francolin (as the bird
whose release at Mari let the goddess free to move on to other partners). The sangu
presents water for hand-washing to !star and the king. ln Samsi-Adad’s original there
was also a ritual hand washing of the king and his ex-bride that similarly took place
after the meal; you might say that the king was washing his hands of her.
[we had the hand washing , a few pages ago ,
here perhaps as “not wanting to be guilty of stealing the floor”]
In the Middle Assyrian ritual, the singer finishes his rites, and when the small audience
of common people who have attended the ritual leave, they shut the gates.”
(p.59)
“The king takes a foreleg from the table and puts it in bread to feed the Lisikkutu gods
while the singers sing : who can spend the night in the silver house ? and this offering,
too, ends up in the apu-pit with honey , herbs , beer and wine [see previous] poured
after it to wash it down. The singer fills in the rest of the apu-pit (with the remains of the
meal) and the king puts hid foot upon the filled apu-pit, stamping it down .
In the context of the seventh month the remains represent a kispu-offering
[continuous food-offerings to the deceased] to placate the primordial gods of original
creation [sic] , whose defeat in the time before [sic] ensured the cycle of life and death
in the time-bound world [‘matrix world’] . When the rites are completed the king kisses
[-the ground] and returns to the palace.”
[here ,
this is tricky : though this happens ‘in the 7th month’ we still need ‘the floor theme’
which will follow below and which happened ‘at the 7th of the 7th month’ so that
perhaps it was included in the abóve event – but not so recorded ;
because ‘the king returns to his palace’ where this place was ‘Orion’ : since it
was in the courtyard óf the temple , as said at the start of the paper ;
also ,
because ‘the foreleg’ must be “(a part of-) the stolen Eden vertical main-vector”
as the angle upon which the sceptre-axis and his star stand (-over the floor) ;
where we saw in the CT spell “that the stolen floor now sits at the matrix-vector”
which has a different angle , there as “the capsized boat (‘construct’) PENÂ ;
that is the same concept as “the inverted foreleg KHEPESH” (see the drawing
in the Duemichen page in egyptian main index) ,
and the same as ‘the slanted corridor’ in Amduat hour 5 ;
(60)
“The Mari rites of the seventh month crossed the battle of the sexes [no]
with a cosmic conflict centered around Anu ofUruk and the Chariot of Nergal.
In Babylonia […] the seventh month was also associated with battles in the sky,
but over a rather different issue that pitted the city of Nippur against Babylon.
[here ,
there seem to be also events ‘in the second month’ and ‘in the ninth month’
but to not confuse things we leave those out now ;
continued :]
“These rites of Nippur have to be pieced together using an actual Middle Babylonian
Offering List from Nippur paired with a Neo-Assyrian text known as the Nippur Compen-
dium and a late Cultic Commentary. The Nippur Compendium’s cryptic entries for the
later activies for the seventh month are: Chariot of Enlil, Foremost Weapon of (Ninurta
and of) Enlil = For the rising of Samas (Renewal) and Urunakku = Reed hut.
The Middle Babylonian offering list may be lined up with these entries with the help of
the preceding lines in the Nippur Compendium which refer to the Festival of Istar which
involved a ‘Long River Ordeal.’ This corresponds to the Offering List’s final entry for the
sixth month, 28 Uliilu: ‘She puts her garment down on the dias and (goes to) the River
Ordeal.’ [perhaps this ‘river’ thing was “the capturing of the main Eden-axis” ?]
The following entry in the Offering List is unfortunately broken, but it gives 7 Tasritu as
the date for the rite described in the Nippur Compendium in which the chariot and the
Weapon were renewed by being left out overnight for the sun to rise over them.
We may perhaps assume that it is also what happened to the Chariot of Nergal at Mari.
In any case, we are preparing for a battle.
The opponent is revealed in the offering List’s next entry for 8 Tasritu which records the
issue to the Temple of Marduk of offerings appropriate to a procession to coordinate with
the Nippur Compendium’s Reed Hut rite.
The next day, 9 Tasritu in the Offering List, has issues identical to those given to the
Temple of Marduk at Marduk’s akitu festival in the first month, Nisannu, but go instead to
the Temple of Gula. [because Gula was “the ‘now purified’ light-particles by the floor]
The 26th of Tasritu brings offerings described as the SUK LUGAL, the ‘royal portion’. […]
The final rite of the month, on 29 Tasritu, is an offering to the Primordial Mound [..] .
[here ,
this ‘primordial mount’ links to Lugalsukuga “king of the primordial mount” (next)
but can also read “the king , the (primordial-) brick platform” (-DU6)
and because this figure ‘was defeated’ as an inhabitant of the underworld (Eden)
he can only be ‘the crystal floor’ ! [sic]
moreover , DUKU was the Sumerian month of Tishri the seventh month ;
(p.61)
“The Cultic Commentary, OECT 11.69+ 70, is unfortunately fragmentary but it adds in the
crucial details. It, too, has the 28 Uliilu entry about Istar and her River Ordeal. The following
entry for the first for Tasritu, is missing its date but this can, with confidence, be restored as
the 7th of Tishri.
On this day, there was a lament for Lugaldukuga, ‘king of the Primordial Mound’ as a
forefather of Enlil, who (Lugaldukuga) was honored with a ritual apu-pit.
[here ,
how much more proof we need “that the floor is in the clay cave” per the Scroll ? [sic]
and remember that this plays in “the seventh month” ;
“This is the Nippur equivalent of the pits in the Middle Assyrian Kingship Ritual and of those
whose archaeological remains we have been studying. On the next day that may be restored
as the 8th, there was a purification rite for the people ,
and Lugaldukuga was seated, presumably in the reed hut mentioned in the Compendium.
[here ,
one would think it is more logical “that he was seated in the apu-pit” , no ?
however , in the king’s submission-ritual as staying in the reed-hut (the night of 7-8)
he also ‘stands on a pedestal in the reed-pallisade around the reed-hut’ , see below ,
and since “the reed hut” is “the matrix house” that is good enough ;
continued :]
“The 8th was also the day for the procession from the Marduk Temple ,
one would think taking Marduk to his akitu-house as in the Babylonian New Years’ Festival
in the first month of the year. The procession was indeed followed on the 9th by offerings
appropriate to an akitu of Marduk but they were made instead to the Temple of Gula which
suggests that Marduk’s journey was to Gula’s house. As to why this was necessary, the
Cultic Commentar)’ originally gave an explanation [……………] [about] a goddess of healing
whose Sumerian name, Nindinugga, means ‘mistress who brings the dead to life.’
The final entry in the Cultic Commentary for the month, 2(9) Tasritu, has a lamentation,
presumably to accompany the the kispu-offerings to the Primordial Mound.”
[here ,
also this makes sense : since Gula was the ‘now purified’ light particles by the floor
that also ‘feeds their bodies’ – hence “brings the dead to life” ;
and because they just captured the floor , now Gula becomes active ;
next :
we cannot see “if the floor was stolen , just ago at the 7th” or if that is happening
in the next scene at the 8th which sounds like a battle-event ;
again ‘drums’ appear here and curiously the ‘lillisu-drums’ “stand on one leg” as
having the form of ‘a cup / beaker’ : the cup of wrath theme (see page) ? ,
as the weird form of the cave in which the stone is imprisoned ?
[see for a depiction an upcoming page] :
(p.62)
“[in the next (battle-) encounter ?] , the lillisu-drums that have been going on all night are
relieved in the morning by ala-drums arranged as on 8 Tasritu, when the gate [eden gate ?]
before Bel is opened. With a brief interruption so that Marduk does not miss his morning
meal, the rite of the ala-drums arranged as on 8 Tasritu is performed.
A golden nambaru-vat is placed between them. This was destined to be filled from four
namzitu-vats lurking in the left of the courtyard. These namzitu-vats are used to make
beer by pounding beer mash and adding water, the distant ancestor of Budweiser.
This was, of course, to be allowed to ferment in the namzitu-vats.
In the actual 8 Tasritu equivalent, given the timing to coincide with the grape harvest,
the participants could instead have used wine with grapes and brewers’ yeast substituted
for the beer mash. In any case the effect was similar to the bowls of water of the original
Samsi-Adad star summoning ritual.”
[here ,
this looks like the vats ‘producing Soma’ in Rgveda where also ghee is added to the
light-particles (by the stone) to ‘purify’ them — here as ‘beer and water’ ,
where ‘beer’ in the Spells is an expression for ‘imbibing them’ (see earlier) ;
we don’t know what all the vats mean ,
but curiously here are mentioned “four namzitu-vats” which sounds like the mysterious
vessels in the PyrTexts “NEMES” (why is that close to ‘namzitu’?) as 4 stolen vessels
but of which we cannot trace back what is their function —
perhaps ‘four vessels of the winds of the four cherubim’?]
(62-63)
“This festival, like its Assyrian counterpart celebrated in the seventh month in Northern
Mesopotamia, was a pair with the rites of the first month of the yearas well as being part
of what was or.iginally a Sumerian festival honoring the Primordial Mound of Creation,
to which, as we have seen, offerings were still being made. Indeed, the end of the seventh
month found late Babylonian householders making propitiatory offerings to primordial
gods such as Lugaldukuga (‘king of the primorial mound’) [=floor] and Enmesarra.
[here ,
we found some time ago that ‘the seven sons of Enmesharra were ‘the 7 sacred flames’
by the Sanctuary that were now stolen (and see next section about ‘the 7 Torches’) ;
Enmesharra itself as “lord of the ME’s (‘destinies’)” interestingly can be ‘base-10’ :
he is shown with light-rays from his head (bit similar to old-Persian ‘Mithra’) ,
where “Marduk [form of Horus] deprived Enmesharra of his luminosity” resulting in
lordship over the universe ; Enmesharra with the unique epithet zi-mu-ú (“splendour”) ;
next :
the author’s thoughts are a bit vague but note the made link to ‘constellations’
that is close to our base-10 theme (keeping in mind “that Marduk installed the Zodiac”) ;
as
“This Primordial Mound corresponds to the first stage in the evolutionary process described
in the Babylonian Creation Epic in which there appear suddenly, by spontaneous generation,
creatures neither living nor exactly dead but more or less both at the same time and located,
if that is the word for it, somewhere and nowhere in infinite time and space.
After the god Marduk got through battling with them, they became what we call the constellations.
The constellations were forced by Marduk to move along tracks laid out for them, being
killed and brought back to life in a yearly cycle that produced and maintained the flow of
time. [………….] .
next :
the ‘seven birds’ can be ‘the seven Torches’ that were “released (-from Eden)”
and that ‘created Anu’ which is “the now matrix middle-realm” between Leviathan
and Behemoth — where that middle-realm originally was Eden ;
suggesting “that Anu was born in the 7th month : when the floor was stolen” :
(p.63)
On the 4th of Tasritu, the king was to release seven marsh birds.
[next : the conclusions are incorrect , but adding them for context of this one line :]
The householder in the know also captured and released a bird on the 3rd or 4th, depending
on which hemerology he consulted. The accompanying recitation in Esarhaddon’s ritual
indicates that these were birds of heaven created by Anu [matrix middle-realm] whose release
was meant to produce a similar release of the king at the hands of the Sungod, Samas.
This is a rather dramatic re-interpretation of the original bird release, but it quite suits its new
context. We are here seeing a rather different side of the god of heaven, Anu. In the Enuma elis,
he is a creation of AN.SAR, representing the outermost of the spherical three heavens and
earths that separated bounded space from infinity, and started the process of active Creation.
[perhaps Anshar was “the (evil) West dimension” ?]
The date of Anu’s birth, however, remains in the same month, Tasritu,
as Saturn’s imagined exaltation.
[here,
the (now imprisoned) 7 Torches ‘make and sustain a realm’ so a ‘birth of Anu’ makes
sense in this context — and IN ‘the 7th month’ ?
V
subsequent rituals :
(p.63-64)
[to further support the Great Steal through occult rituals] ,
“…. the king underwent rituals of cleansing and purification seconded in both Assyria and in
Babylonia, by popular house cleanings. In the Cultic Commentary, these are mentioned only
for 8 Tasritu and are associated with Lugaldukuga and the reed hut.
Elsewhere, in both Assyria and Babylonia, house cleaning began already with the first day of
the month and involved increasingly onerous taboos […….] when just about any conceivable
activity was forbidden [……] [per] the seven days of Creation.
At Mari, the seventh month was at the Summer solstice, a time when funerary offerings were
made to the ghosts of the dead [read , “unto stolen eden-aspects , particularly the floor , and
see other section , as a kind of “re-affirming their imprisonment”] .
It seems obvious that food taboos of one kind or another would accrue to this double seven
day to avoid the possibility that the dead might just take somebody living back with them
[close — read : “that the aspects would retúrn to Eden”]
The complete absence of any activity in the seventh day of the Babylonian seventh month <<<
among the common people of the Neo-Assyrian and neo-Babylonian periods also relates to
the confrontation between Mercury and Jupiter taking place in that particular month in which
they kill each other [no ; in this month the matrix “killed” Eden]
With no planet to force them to move, the stars (and time) stand still, and so should you until
the sunrise of the 8th brings with it the resurrection of the Lords of Time.
Already in Mari, the end of the local equivalent of the Babylonian seventh month of Tasritu
was marked not only by a visit of the dead but a sort of joint akitu-celebration in which all of
the gods of Mari were imagined as leaving for the Netherworld and then returning to their
temples to re-establish their relations with the human community.”
[read : “leaving to the netherworld (Eden) to go steal , then returning to create their matrix]
(p.64)
“On this 7th day of the 7th month in Babylonia, a canal is dug in the courtyard of the palace.
This is filled with water, and a makurru-boat floated on it to facilitate the arrival of the starry
participants invoked with sacrifice during the following night. This is fairly certainly the origin
of the Rosh Hashanah canal into which sins are ritually to be thrown, iu but curiously had its
origin in the bowls of water and sailor’s throne of Samsi-Adad’s original Autumnal ritual.
[here ,
the dates are confusing (no one was allowed to work on the 7th ?)
and so is the action : ‘the courtyard’ was ‘Orion’ but what is the boat : like the morning
and evening bark ÂNTT and SEKKT in the Spells ? or the bark that brings the floor ? ,
b)
for the “sins thrown in the water” is , how can it be else , an Esau-ritual called ‘Tashlikh’
where [wiki] “many have the custom to throw bread or pebbles into the water to
symbolize the casting-off of sins” — but which ofcourse is “the crystal-floor (‘stone’)
going up into the sea as matrix-dimension” so that this occult Ritual supports this :
next :
we had “the king in the reed-hut and making prayers to the stars & constallations”
in the main Akîtu-page and this is a similar though extended version , not entirely clear ,
where ‘the conclusion’ again is questionable [-and difficult to read] ,:
(p.64-65)
[on the 7th of Tishri-] “the Babylonian king of the Neo-Assyrian ritual goes out to a specially
constructed structure in the steppeland. It was literally a ‘place of imprisonment,’ curiously the
original meaning in Persian of the term Paradise, and was a walled space with a gate to the
East and another gate to the West, leading to the Netherworld. The gate to the East and home
is shut fast and the entrance blocked by a namzitu-vat. Inside the pallisade was a hut, and both
the pallisade and the hut were made of reeds.
[the enclosure can be “their Torus” and the reed hut “mystery-Babylon” ? ,
or alternatively “the now matrix mid-realm” and “their Torus construct” ?
the connections to ‘West and East’ must be like in the Spells , where the West is their own evil
Western dimension . and the East ‘Heaven’ or better ‘the shore land (-in the south) of Heaven’]
Then ,
the king is stripped of his regalia and given a throne special to this ritual. We are seeing here the
reed hut of the Nippur Compendium but in the Babylonian version, complete with the namzitu-vats
of Bel. The king spends the night of the 8th [7th-8th] in this hut, hopefully protected by a series of
sacrifices to the gods of Nippur and Babylon and various stars including the planet Jupiter, astral
manifestation of the god Marduk, the planet Saturn, the astral manifestation of the god Anu, the
Wagon Star (our Big Dipper), the Arrow Star (Sirius), Orion as the three stars of whose belt
formed the Bow Star, and the Pleiades.
In the morning of the 8th of Tasritu, before sunrise, the king gets up on a pedestal set out on a
reed mat and a linen cloth in the eastern gate of his prison and watched the sun rise over his
head to the accompaniment of appropriate sacrifices.
[the unclear reasoning :]
While this was going on out in the steppeland, the god Marduk, as we have seen, was himself
dressed in a special garment and standing on a pedestal confronting Ninurta at the gates of
their respective cellae echoing the renewal at sunrise of the Chariot of Enlil and the Weapon of
Ninurta at Nippur according to the Nippur Compendium as well, presumably, as the chariot of
Nergal at Mari, but with a different hero. What was supposed to be happening, then, was that
Marduk was fighting his way home to the upper world. As the king, impersonating Marduk,
stood on his pedestal armed with quivers, be and his assisting asipu grasped mulmullu-arrows.
The king is given his rod of justice, his gold ring crown, his mace, his bow, his ring of power and
his stones. He continues to wear or carry all of these except for the bow, the mace and the ring
of power, which are taken back by the asipu and put on the royal throne. This done, the king
goes home and enters the palace. This return journey corresponds to Marduk’s procession of
8 Tasritu, when he went off to seek the intercession of Gula for which, according to the Nippur
Offering List, he had to pay dearly.”
[here ,
‘Marduk returning to the upper world’ (-with the stolen floor) the 8th , makes sense ;
and so does the yearly repeated occult ritual by the king ,
but it is completely unclear what happens with the bow and mace and arrows ;
the author adds this quote from elsewhere ,
“It is the Babylonian king who was to perform this ritual, and the purpose of having the Sun
rise over him was, as the prayer to the birds at the commencement of the ritual clearly
indicates, to ensure his release from his Netherworld prison.
‘You, bird of heaven, the creation of [Anu] , I, a human being, the creation of N[inmenanna]
(Ea), ca[ll] upon you. The fowler caug[ht you] but I saved your [li] fe and let yo[u] see [the light] .
You Shamash, protect [my] li[fe] . Just as I g[ave a gift] of life to this bird, give me the gift of
my life”.
the sun (Shamash) is BY the light-particles of the floor (in Spells, Rgveda and Scroll)
so that “seeing the sun rise” was the confirmation that the floor would stay imprisoned
(through all of this occult Ritual by the king) , compare the phrasing above ;
what does not fit here is ‘the fowler caught you’ ;
[at this place follows “the banquet on the 8th and “the queen’s crown” – see earlier]
closing :
(p.66)
“A special ritual allowed the common people of Babylonia to join with the priests in exorcising
this fearful time of year. Offerings in the temple of Gula on the 9th of Tasritu ensured next
years restoration of Marduk and Ninurta and the continuance of what we call the space-
time continuum [sic] . For more private needs, common people went out into the steppe on
that same day and made offerings to the Goat Star accompanied by a prayer quoted in the
hemerologies. It asked, quite simply, for another year of disease-free life. […….]
It should by now be obvious that the seventh month of the Hebrew cultic calendar owes not a
little to borrowings from Assyria (and later Babylonia in which they lived in exile).
[well ,
we don’t do “syncretism” : apart from Esau’s corruptions in the Scroll & his ówn Rituals ,
ofcourse on a deeper level it is about ‘the matrix vs Eden war’]
These are not, and should not be, seen as adversarial borrowings. Assyria made it possible to
believe that brothering could result in unity [she means ‘by eating together’ , see start] ,
and Judah had a brothering problem of the first order, even without the Nile to the Euphrates,
in the form of Israel vs. Judah not to mention individual tribes, one of which was allegedly
almost wiped out by the others. Besides, as with Samsi-Adad, there was nothing preventing
somebody besides Assyrians taking this daft idea and running with it with or without the
acknowledging footnote, even after the Assyrian Empire was nothing but a memory.
The modem festivals of Rosh Hashanah and Yorn Kippur preserve so many of the elements of
the Amorite, Assyrian and Babylonian rituals: the seventh month setting that references original
creation, the ram’s horns, the fish, the pomegranates, the canal for sins, the shebat shebatin
taboos, even Azazael, that it is hard to believe that there is no connection between them
[well the line in bold is true] .
next :
about the similar old-Persian ‘first month’ and ‘seventh month’ festival ;
keep in mind that ‘Mithra’ represented base-10 with his Mithragan feast
in the seventh month (and VaruNa as matrix-base-12 in the – for them –
more important New Year festival ‘Nowruz’ in the month Nisan
(will be shown in upcoming page) :
(p.67)
“The Persians Persianized our ritual, transforming the garden into a Persians-only preserve
that referenced the time before creation in a uniquely Persian manner that made it difficult for
it to be adapted by others for their own use. In the Spring, Nowruz and in Fall, Mihragan,
will have been celebrated in such a garden. It is generally acknowledged that Nowriiz was
adopted from the Babylonians. I would argue that so, too, was Mihragan but in a dramatically
altered way. A day honoring original creation makes sense in a Babylonian context but the
addition of the End of the World certainly does not.
[well , it does : since the whole ‘ritual in the 7th month’ as above was to protect the
stolen floor so that it would not return to Eden — as the end of THEIR world]
The Persian festival, besides involving a lot of dancing and an opening of vats more in tune
with the Ugaritic version of Autumnal Equinox in Arabsamna, had the king impersonating the
deity Mithra complete with a solar crown. The rule that nobody was to look worried or sad and
the massive sacrifice of horses, an animal associated in Mesopotamian tradition with Samas,
god of the sun, mark a time that is aprotropaic as well as celebratory, and the importation of
dragon-slaying Faridun from Nowruz not only serves to link the Autumn with the Spring
but also to indicate that some sort of conflict is afoot.
[here,
the story is warped and incomplete (-so see upcoming page) ;
Faridun was ‘Tritha’ the same Trita as their “triple-realm” in Rgveda ,
while ‘the counterpart of Mithra’ – as VaruNa in Rgveda – probably was his partner
that went around like a slayer to those not obeying him – long story]