Chapter Outline

THE NEPHILIM, KING OF AN EPIC AGE.

BOOK 1
SECRETS AND ENIGMAS OF THE SUMERIANS AND AKKADIANS

PREFACE              

TIMELINE              

PART 1. EARLY ORIGINS IN SUMER     

  1. AN ANCIENT MYTH 
  2. THE STORY OF THE FALLEN GODS 
  3. THE NEPHILIM 
  4. DESCENDANTS OF THE SUN GOD 
  5. THE TOWER OF BABEL 
  6. THE GREAT COSMIC DESIGN 
  7. A MESSIANIC CHILD 
  8. FELLOWSHIP OF THE SHINING ONES 
  9. THE PRIMAEVAL GODS OF EGYPT 
  10. RETURN OF THE PHOENIX 

PART 2. AKKADIAN GOD-MEN                              

  1. KING OF THE UNIVERSE 
  2. NARAM-SIN: GOD OF AKKAD
  3. THE AKKADIAN “CHURCH”
  4. THE NAKED LADY
  5. GREAT SECRET OF THE GODS

PART 3. A NEW KING OF THE GODS                

  1. GREAT LEGENDS, GREAT MYTHS
  2. EPIC OF THE KINGS
  3. THE AKKADIANS IN EGYPT
  4. A SECRET ORDER OF WARRIORS
  5. PORTEURS DES TORQUES
  6. BLOODLINES OF THE NEPHILIM
  7. ORIGINS OF THE ISRAELITE RELIGION
  8. THE CELESTIAL CODE DECIPHERED

GLOSSARY                 

BIBLIOGRAPHY              

PART 1. EARLY ORIGINS IN SUMER

The book is divided into three main parts, focusing on 1) the early Sumerian origins of the Nephilim traditions, 2) the great Akkadian dynasty and 3) the impact of these early developments on later tradition. In the first part or Early Origins in Sumer, the story commences with the earliest shamanistic traditions of the Northern Zagros Mountains and then moves on to the great heroic age of the First Dynasty of Uruk, who claimed to have been descended from the sun god, who built the city of Uruk and whose influence reached the most distant ends of the Mesopotamian world during the so-called “Uruk Expansion”. The Sumerians penned down the earliest written tradition about the fallen gods and their progeny, the Nephilim or demigods.

  1. AN ANCIENT MYTH

We start at the very beginning, with the oldest and most primitive layer of our story. The earliest myth about the fallen gods goes back to the earliest strata of human understanding of the cosmos. Our story takes us back to a time when shamans in the northern parts of Eurasia held their rituals outdoors, under large beautiful birch trees with their dazzling white barks. That was even before the time when people left the Zagros Mountains in the northwestern parts of present-day Iran to settle on the southern plains of Mesopotamia, where we find the first written narratives of the traditions and motifs they brought with them.

  1. THE STORY OF THE FALLEN GODS

A similar story of fallen gods, briefly introduced in the previous chapter, was told by the Sumerians, the Hurrians and the Egyptians. It is even found in the Biblical tradition. This story is clearly similar to the one originating with North Asiatic shamans but it has its own particularities. When we compare the different versions thereof, we discover another element traditionally associated with fallen angels, a common theme that stands out, namely that of rebellion. It seems that the “fallen seed” had their origin in a rebellion in the so-called spirit realm.

  1. THE NEPHILIM

One of the most well-known and intriguing stories about the fallen angels is that they had children with the “daughters of men”. We find this account in the sixth chapter of the Biblical Book of Genesis where it is mentioned against the backdrop of the wickedness of the people in the age before the deluge. In this account, these angels are called “sons of God”, a name that goes back to the very early strata of Biblical tradition. Somehow, these “sons of God” were able to father offspring with human girls.

A similar tradition exists in the Sumerian King List where we read that Gilgamesh’s father was a high priest, who was a lillû daemon. The only occasion when the high priest was ceremonially involved in such an event was during the fertility rites associated with the so-called hieros gamos, or sacred marriage ritual, consummated between the high priest and high priestess of the goddess, Inana. Although the lillû daemon was considered to be evil, an evil spirit seeking a mate, in later times, this was not necessarily the case in the original tradition, especially where this spirit’s offspring, Gilgamesh, was such a great hero. We discover that all the most important aspects of the Biblical story of the Nephilim find counterparts in the ancient Sumerian stories pertaining to the famous hero, Gilgamesh.

  1. DESCENDANTS OF THE SUN GOD

The earliest Sumerian story of gods fathering earthly offspring was told about the first royal House of Uruk. For the Sumerians this dynasty was not just another royal house. For them it, in fact, was one of the greatest dynasties, if not the very greatest, ever to have ruled over Sumer. And on top of it all, this dynasty was said to have descended from the great gods themselves! According to the Sumerian King List, the first House of Uruk, currently called the First Dynasty of Uruk, descended from the sun god, Utu. For the ancients, this superhuman descent was visible in the great and mighty deeds done by those heroes, mighty men like Enmerkar, Lugalbanda, Dumuzi and Gilgamesh. Deeds reflected in the great monuments attributed to them, to this very day confirming the fact that the first House of Uruk yielded one of the most remarkable and outstanding epochs in ancient Mesopotamian history.

These great Sumerian heroes were accompanied by groups of builders and craftsmen, warriors and sages, who were in turn described as or identified with gods or demigods. Enmerkar was accompanied by the builders, Lugalbanda by the warriors and Gilgamesh by the sages. In keeping with the proposal that the divine descent of the House of Uruk originally referred to them being scions of a “radiant” hero, later interpreted as the sun god, these three groups, the builders, the warriors and the sages, can be associated with three groups of “Shining Ones”. We find that the very same symbol (U/Ud), signifying “radiant/shining”, is used in connection with three different groups of “shining” beings. Scholars have proposed that it refers to “spirits”, “hemi-daemons” or deceased forebears.

  1. THE TOWER OF BABEL

Another well known story relevant to our current discussion is the one about the Tower of Babel, told in the eleventh chapter of the Biblical Book of Genesis. Although this story is not explicitly linked to the tradition of the fallen angels and the Nephilim, we have good reasons to believe that these two stories are closely and intimately related. This becomes perfectly clear once it is realised that the “tower” of Babel refers to an early temple or ziggurat, built in ancient Sumer and on top of which the hieros gamos was performed.

It can well be asked whether the story of the so-called Tower of Babel, said to have taken place in ancient Sumer, relates to the ancient Sumerian stories already referred to. Surprisingly, we discover not only a remarkable and striking agreement between the Biblical Tower of Babel story and similar events in the Sumerian tradition, we also discover how the God of the Bible fits into the context of the Sumerian pantheon of gods. We now come to the point where it becomes clear how the Sumerian and Biblical traditions are related to one another.

  1. THE GREAT COSMIC DESIGN

It is certainly no easy task trying to find out how the ancient Sumerians thought about matters and things and what their mindset was. There can, however, be no doubt that they thought about and conceptualised their world in cosmic terms. They saw their presence on earth as a cosmic encounter in which the celestial skies and the earthly world came together as one inseparable whole.

The belief that the first House of Uruk was descended from the gods must be seen and understood in these terms, with their speculative theology incorporating, among other things, the view that the gods were incarnated on earth. This constituted one of the great secrets of these scions of the gods. It seems that the entire building project that the great Sumerian hero, Enmerkar, embarked on was solely aimed at achieving such incarnations of the gods, in the hope of ultimately resulting in the birth of a messianic figure.

  1. A MESSIANIC CHILD

Of all the Sumerian heroes, Gilgamesh was certainly the greatest! Sumerian poets and bards composed many a ballad singing his praises. In some of these ballads and stories about Gilgamesh, he is portrayed as much larger than life, almost super human, as a cosmic hero. The literary work about him was written down during the Ur III Period. The very well known Epic of Gilgamesh was compiled from these early stories during the early second millennium BC.

We now concern ourselves with the theological speculations about Gilgamesh, in other words, how he was viewed and considered in the secret tradition focusing on the descent of the House of Uruk from the great gods and the incarnations of such gods into their family. In this tradition, Gilgamesh was the new manifestation of the messianic child. He was nonetheless not regarded as having obtained full divinity; he was two-thirds god, one-third human.

  1. FELLOWSHIP OF THE SHINING ONES

The story of Gilgamesh was bound to spread far beyond Mesopotamia and became well known all over the ancient world. In Persia and the Persian tradition, he was known and remembered as Jamshed and in India and the Indian tradition, as Yama. These two traditions are important in our quest to understand the Sumerian speculative doctrines as they provide us with different perspectives of the same tradition. Other traditions may help us gain insights into aspects of the original we may initially not have thought of as being important or may even have missed altogether.

One motif characterising other relevant traditions but not given so much prominence in the original Sumerian tradition, is the role Gilgamesh played in establishing the caste system. The caste system is in actual fact very important for our understanding of the Mesopotamian Nephilm traditions, also those of later centuries. As the messianic child symbolised and personified the rising sun, it is perfectly understandable why the four castes, identified with the four constellations at the equinox and solstice positions of the sun, played such an important role in the Nephilim cult. They formed a fellowship, so to say, gathering themselves around the messianic child.

  1. THE PRIMAEVAL GODS OF EGYPT

The tales and stories of the great Sumerian rulers of the First Dynasty of Uruk did not remain and were not only remembered in the literary traditions of Mesopotamia, Persia and other regions to the east. In addition, they eventually spread to faraway regions to the west, where they also reached Egypt. A remarkably well preserved tradition about early god-kings who came from a faraway “homeland” is found in Egypt. We can, with good reason, accept that this faraway “homeland” must have been ancient Sumer and that the Egyptian tales of ancient kings are simply the same tales as those of our Sumerian heroes.

Throughout the ages, Egypt has captured the imagination of explorers, archaeologists and researchers alike. Its marvellous and magnificent pyramids and temples, its beautiful and enormous statues and sculptures and its strange hieroglyphs have brought many a voyager and adventurer to this ancient land. One of the best and most completely preserved of these temples is the great Ptolemaic temple of Horus at Edfu. Although this temple was built relatively late in history, there can be no doubt that the texts and inscriptions decorating its high walls were taken from earlier temples previously occupying this site. The Edfu texts and inscriptions are of great value and importance to our quest to track down the traditions of the Nephilim.

  1. RETURN OF THE PHOENIX

The story told in the Edfu texts and recorded in texts like the Turin Royal Canon reveals not only an ancient tradition brought to Egypt, it also shows that the worship of the gods of this tradition was brought to Egypt in the Pre-Dynastic Period. Accordingly, we find that the Egyptian cultic tradition of the Pre-Dynastic and Early Dynastic Periods shows a striking agreement with that of ancient Sumer.

Especially two key aspects of the early Sumerian cultic tradition were copied in Egypt. Firstly, a geographical layout of the land and secondly, the cult of the sacred marriage rituals, through which not only the ancient bloodline of the fallen gods was kept alive but through which the eventual appearance of the messianic child in physical form was made possible. We find another such messianic figure, this time in Egypt, who lived at the beginning of the dynastic period.