sumer

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[Yes, that’s “Meh,” not men. As in, Bill: “Hey, Bob, how your sack hanging?”—-Bob: “Meh.”]

I haven’t written much in this deal lately. Not sure why. Nothing much to say, I guess, recently that would sound very different to (yet pale copies of) other entries, and aside from that, I haven’t been able to wind myself up, mood-wise, to get pissed about anything. (No, been out of weed for a while; that ain’t it.)

Translation: my mood’s been even and it’s been hard to get worked up. At times I get worked up when I see something stupid—

*It Is My Solemn Sworn Duty In This Life To Point Out All That Which I Find Foolish, Hypocritical, And Utter Bullshit*

—or provide an alternate view on something, or, obviously, insert the so-much-needed masculine or male point of view wherever it’s lacking, and it’s always lacking in this completely lopsided world.

Further translation: it’s been difficult getting angry lately because I feel pretty ‘good’ (this word is so worn-out and silly) all around, and am gradually getting closer to being in the exact position I need to be in, in order to leave for the Coast.

“Why do you need to be worked up or angry?”

Because I believe that human expression is best when it’s passionate—this doesn’t mean sexually, to which most people seem to limit its meaning, but rather…I dunno. I call it “fire.” Fire within; spark, drive, aggressively but constructively forcing your energy out, like skin cleansing its pores. “Cleansing” indeed, because that’s what it’s like. There’s scarsely anything I hate more than bland, dull, mediocre blather, small talk and chit chat; trivium. Or, as my sister would say, talk about “happy stuff.” It’s like a flat-line on a heart monitor; monotone, tedious, irrelevant, lifeless and soulless. Spiritless—even better.

“Doesn’t that increase blood pressure and stress, isn’t it unhealthy?”

So?

“SO…don’t you want to take care of yourself?”

Why…?

“Why!? Um…I dunno, so you can live a rich and fulfilling life maybe…?”

1. Why would I want that? 2. And why is that relative to health?

“1. Because that’s what humans are supposed to do! 2. Because we should live as long as possible and ty to be happy while we’re here, how ’bout?”

1. Who says? And what wisdom is so grand that I should obey such a rule?

2. “Should?” Again, who says? If I want to absorb every speck of information in the world before the age of 45 and ignite it like gun powder within my mind to create something other than what we see every single prosaic day, in every single prosaic way, then that’s far better. Far better to live short, hard and fast, and blow your mind through the stratosphere than live a long, comfy, safe, boring existence as a human drone; sheep. Slaves watching TV…hampsters running on wheels…dogs chasing rubber balls in the backyard, barking at shadows…

I prefer quality over quantity.

3. How ’bout not? “Happiness” is simply meaningless; a word, which is an illusion, that leads one—absolutely without fail—back to unhappiness and sadness. It’s a drug, and you always come down from it because drugs aren’t real and never last: drugs and addictions are an unwise basis for deeming your average mood or, in particular, overall human “state.” State of being. I’m striving to limit my addictions ultimately to food, water, air, before I die. When I am empty, here, at last, I’ll be complete—hopefully just before I die—when I have utterly nothing left but these three things, wanting and needing nothing else, that’s when my life transcends all other versions of my previous states of existence. No one seeking “happiness”—an extended period of joy—has ever “reached it.” Are you kidding me? It’s called chasing the dragon—might as well get yourself some herion or jerk off or eat some candy-covered cholocate-banana-flavoured sugar, because it’s exactly the same.

(Non-happy is what I seek, and I haven’t felt unhappy in some time…can’t even recall the last depressive period I had.) It’s a dog chasing its tail—futile ego pursuits….Be a slave, a “happiness junkie,” to your own brain chemistry if you want. I’ll choose the hard way and do without.

“1. Nobody ‘says’—it’s just common sense! 2. That’s risky and foolish! 3. That’s completely silly!”

1. Most people are barely self-aware and miserable, entirely entangled in, consumed by, and blind within, their own egos, and merely act a part—they invent a self-commercial of how they should be and fine-tune it until others swallow the deception, until they fit in, gain praise for it, and seem outwardly “normal,” while inside they’re crying like little kids still, scared and confused, in the spiritless deserts of their souls praying for rain; it’s not who they really are.

That is common; “common” can rot. That does not make sense to me. I’ll be “me,” thanks, and no one else. (The next time someone in real life tells me something I “should” do or be, I’m gonna spit in their eye.)

2. No one gains anything in life without risking first—courage comes from doing (not talking about doing) and is earned after recklessness and risk. It’s only as foolish as you are cowardly. A tiny child hiding under its bed, wishing the scary noises would go away.

Fuck off. I’ll walk out and find that noise—and if it’s a large hairy monster with red eyes and big glowing fangs, I’ll smile right back and say, “What up, beasty?” Maybe offer it some orange juice and a game of chess or something. To do otherwise is to live in fear, as an infant, and I’m beyond that. I prefer to grow up and remain so, to face it all and dare it to do its worst. I shall endure it all and smile afterwards, expanding as I do so, or die trying; and if death comes, it comes—it will anyway—so what? Why is that ‘bad’ and not completely natural?…why run away from it? This is the opposite of chasing the dragon—it’s believing a dragon is chasing you, my friend. I have other things to chase, real things.

Go ahead and tippy-toe about through life, sheltered from all suffering and unpleasantness and so much ickiness, if you want, buddy. I’m running out to meet that shit head-on.

3. I can see that you insist upon seeing it that way, so further conversation is pointless. Your mind is not open, enslaved by ego, wanting approval, acceptance, praise and to avoid shame…you have no awareness of all that’s holding you back; what little respect you must have for your own intelligence and personal development…

“Crazy talk!”

You betcha.

Moving the site…

There was a glitch in moving Nordiblog to the new website—I’m getting a new domain through my step-dad’s online cash account (I refuse to get one myself, the same way I refuse to own a car or even a cellphone…my hypocrisy really does have limits; the only static material attachments I’ll end up with ideally is an e-domain and a computer), which is overdrawn, so he has to wait until he has the money to settle it before I can give him the cash for the new site (what he owes is much more than what a new site would cost—I’m nice, but I’m not paying off anyone’s debt).

Another week and a half, roughly.

“The Feminine, women, (biological) females, and Woman

One thing that struck me this week was how many do not see a distinction between the above. In this gross tedium of modern “thought,” it is immensely politically incorrect (lace curtain) to make any distinctions (or even bring up the subject), which is precisely why it is necessary to do so; the formula is actually quite easy to follow: what most people think should be ignored; what most people do, do the opposite. (The world is entirely bassackwards. And I can prove it. But not all at once.)

I’m not about to get into the WOMAN deal, since David Quinn (quite) adequately covers this in his Exposition

Love the initial quote, which is all I’ll get into regarding this, because I could not say it all any better than he (if you have a functioning mind, an open one, and some guts, read what’s in that above link).

[Someone took a youth to a sage and said: “Look, he is being corrupted by women.”

The sage shook his head and smiled. “It is men,” said he, “that corrupt women; and all the failings of women should be atoned and improved in men. For it is man who creates for himself the image of woman, and woman forms herself according to this image.”

“You are too kindhearted about women,” said one of those present; “you do not know them.”

The sage replied: “Will is the manner of men; willingness that of women. That is the law of the sexes – truly, a hard law for women. All of humanity is innocent of its existence; but women are doubly innocent. Who could have oil and kindness enough for them?”

“Damn oil! Damn kindness!” Someone else shouted out of the crowd; “women need to be educated better!”

“Men need to be educated better,” said the sage and beckoned to the youth to follow him.

The youth, however, did not follow him.

Nietzsche, 1882.]

For it is man who creates for himself the image of WOMAN, and woman forms herself according to this image. Truer words have not been spoken or written.

Now, the other three—biological females: those born with the female physical ‘gender;’ humans born with cunts—I can get into. I just explained one. “Females” and “women” are not the same thing; “WOMAN” and “women” often are, but not always—I include men (biological males—humans born with cocks) regularly when discussing “women.”

“Does this have to do with ‘the feminine’?”

Exactly. One thing I have realized lately is that there is nothing wrong with “the feminine” either; I know, I know, sounds like I’m really slipping here, that my ‘misogyny’ (my former expressed loathing of the feminine, not—obviously—“hatred for all women”—ridiculous concept) is fading, but I doubt it’s possible to hate an object or its symbol—one can only, in any real way, hate its function, its actions, the consequences, such as based on how constuctive or destructive it is regarding Nature, the natural order of life, for instance.

“I don’t follow you…”

If a rock tumbles down a cliff, eventually beaming you on the noodle…do you hate the rock?

“No.”

Do you hate gravity?

“No.”

Do you hate what happened, the situation you were in, or the results of that rock falling…?

“I guess so…the result.”

Same thing.

All humans utterly masculine would lead to extinction (underpopulate). All humans utterly feminine would do the same (overpopulate). Nature, in its unfathomable wisdom, divided up our genders for a reason: it is called balance. Right now, there is nothing even remotely close to balance on this planet—hence my life-long struggle to unmask WOMAN and discover what precisely this “feminine” thing really is, what it does, what it’s supposed to be doing in terms of natural order: what its nature is.

Thus, “hating” the feminine is as fruitless and meaningless as “hating” a woman, female, or male, man, woman, child, a Hitler or Queen Elizabeth or Stalin or teenager or Bush or Hillary or feminist or Attila or bimbo or primitive or king or rapist or asshole or slut or nagging hag or liar or corporate whore or nabob or manipulative bitch or criminal or farmer or priest or priestess or god or God or goddess or anything else we have socially invented for our current civilization.

“Invent???”

Yes, all of these we want—that’s precisely why they exist, popping in every single generation since “human beings” invented the term human being: they all serve their purpose in our insane human constructs; they exist because we collectively will them into existence and subconsciously go about producing them. Like terrorists, drug lords, whatever, we want these things deep down, else we’d stop the entire process and come up with something better. We don’t because it works; we love to hate. We create evil, socially engineer it, to create goodness and to justify a stucture set up to “fight” it or feed it. Makes us feel less pathetic and insignificant, I expect, but there might be millions of reasons why….

“So, what do you hate?”

Ignorance, hypocrisy, lies—to name a few—and all things designed to perpetuate these. I hate the actions, and results of these actions, that many people do, the things they do. When anger gets out of hand, that’s when we confuse the difference between object and function—hating someone and not what they do.

“So, you don’t hate Hitler or Bush?”

No. Should I? Do I hate a bird for flying? Or if that bird flies through window, steals my last bit of food and takes off again…do I hate what just happened? To blame is to objectify; I can neither blame nor hate that bird, even though in anger and hunger I might curse it. That’s a distortion.

“But before, you said there’s rational and irrational hate…”

Not for objects, for their functions. Hating a thing for what it is…is like hating yourself for taking a piss; it’s what you do—were you to hold it in until your bladder explodes and you die of infection? Or is it just a function of a living being? Is the function natural?

It’s not always easy to make this crucial distinction, and, admittedly, blind rage makes it nearly impossible to do so. Habitual hate and anger makes it even harder.

“But why hate a function at all?”

Exactly. It depends if that function is “as it should be.”

“Come on! You already said you’re not going to be anything someone else says you should be!”

Right, someone else—no human has that wisdom, only Nature does. The rational and sound natural order of this planet isn’t telling me that I should be anything—it had done already so at the time of my birth; how the masculine was supposed to function is completely lost, and how the feminine was supposed to function is as warped as much as the masculine is missing or mutated (as “patriarchy”) in the human organism. Again, viewing male behaviour in civilization and calling it “inherent” is as stupid, misleading, unscientific, and inaccurate as calling dog behaviour “wolf behaviour.” Dogs are domesticated and are not acting out their true nature (it stuns me every time I need to explain this; it’s such a given for me now); men are domesticated and are equally as unnatural. Male behaviour is not “masculine behaviour.” Men are not masculine beings anymore than dogs are still wolves. Captive nature is not true nature. (To quote Megadeth: “Captive honour is no honour.” One’s nature is no different.) Think: males in prison compared with males not in prison—very little difference in context, with regards to dogs and wolves, but extreme difference in observable function of “the male.” Cage a wolf and prod it with a stick relentlessly, brutalize it, “teach it,” train it, and what happens? Twisted, mutated nature; perversion of nature, and of Nature. Prison mentality. Same with men. Domesticated male = “house-bound” male (Norse: “hus-band”) = feminine ‘man’ = a ‘woman’ with a dick = mangina. And so forth.

“Even if you’re right, that by defintion means we’re fucked! Dogs have been bred into this state! We’re doomed to be “women” or feminine forever!”

Why? Leave a dog out in the wild and it gradually (or quickly, depending how hungry it is) reverts to its pure nature, its original form; we call these “feral dogs” or “wild dogs.” The hardest part for that dog is starting to fend for itself, being self-sufficient and independent—the shock of loss…of such a former cozy and lazy, captive existence, suddenly thrust in an alien environment—alien! (The first thing it will do is desperately try to get back to that precious ease of life—its cage—all it has known as “normal.”) It’s alienated from its environment and its nature; Christ, like a fish wearing a hat and strolling through a mall. That’s not “evolution”—it’s biological perversion, since nothing natural arranged it so.

Nature, its environment, and evolution set it all straight again when the feminine stops manipulating and controlling it. Except dogs aren’t fully conscious or self-aware (sentient) beings and so men can guide themselves through their purification process back to a natural state, finding their true nature once more. (The trouble is with men properly identifying what Man is, what “masculine” is—ever wonder why no men really know or can agree on this, and yet all women readily identify most of what’s feminine, what Woman is?—here’s where we flounder and are at risk to the ego.) It’s not like we’re all feminine at birth—every human is wild when it’s born: we domesticate it youth.

This is the feminine in action; taming, controlling, with no masculine to balance it out (or properly resist it). What my spider-sense tells me here is that, and this isn’t even a theory and just a crazy idea I have, at some point, roughly 20 millennia ago, something happened and children of some tribe were either left without parents or, more likely, without fathers…an entire group was raised by mothers (no male initiation) only; and what resulted was their rendition of “education,” and they were sensible and practical and stuck to their strengths: gathering—farming. They couldn’t hunt and so the Veggie Age began. And it made so much sense, it became “wisdom” and fertility cults, religion, Mother Goddess worship and sacrifices and such resulted as it spread out, further and further from the Levantine:

Behold: the spread of farming culture: civilization = feminization—this is the progressive range of the feminine itself.

(No, the Chinese did not invent agriculture independently of the source—it all originated in the same place, spread by trade, by the early Silk Road, long-used in prehistoric times; aside from the Indus Valley, there was no fertile ground (no fertile rivers) along the Silk Road route until we get to the Chinese river basins, lush and great for seeds. Trade, technology and culture spread there and cropped up before 8000 BC.

Think I’m making this up?—snoop around here for the Origins of Farming , where I got that above gif, from Arch Atlas—not a “pro-male” or “masculine” site, either, completely unbiased. There’s also reason to suspect that farming reached the Americas via the sea-farring Polynesians in the Pacific and influenced early Mesoamerican cultures. (My old “pristine, untouched” North America concept is in tatters, I know. Farming may not have been invented independently in Mesoamerica either (Aztec, Inka, et al); thus “whenever humans sit still, we tend to concentrate on gathering, in warmer climates” might be in error—all farming seems to have one single origin.)

There’s even strong evidence that the populations of Easter Island—Polynesians arriving from western Pacific islands—had contact with the Nazca and such on mainland South America, as well as evidence that the pre-Olmec were influenced by African cultures from around 3000 BC; many African skeletons have been found there dated from different ancient periods, and all the Olmec deities were blatantly “negroid” or black in appearance. Only in the North did people remain free—only here was the primal masculine preserved.)

Nothing else seems to make sense…why men would abandon everything they held utterly sacred, vital, and do everything as women wanted, everything that was easiest?…it doesn’t follow, not with all I now know about these ancient people in the pre-Paleolithic and Paleolithic, or what I know about the masculine, how deep and strong and respected male culture was back then…something really fucked up happened and it started a cultural domino effect…

It’s the left brain enslaving the right brain. We engineer it according to the same pattern ancient women began doing to get men out of the forests and onto the farms (see Gilgamesh-Enkidu for a pre-biblical peek into this historical example). The correct term is “pedomorphism.” Or proper evolutionary adaptation through adolescence—it needs a natural environment and no “human” influence. The hope for humanity lies here and only here.

“Sounds like you’ve replaced “God” with “Nature” to me…”

“Nature” is merely a word for the total sum of all life on this planet (one small “franchise” of life, as a biosphere, in the galaxy and indeed the universe; “Nature” is just a microcosm for all life absolutely everywhere in the “totality”) and its many systems, including what we call “evolution,” which is the measuring of change in and function of life forms here on Earth. It’s alive, I think “wise,” not by definition “intelligent”—our words can’t adequately define or describe it. But it’s no deity; thus, no god or God.

“Okay, sorta makes sense, but why do you blame women—like up there, ‘ancient women’ and ‘stop manipulating and controlling…'”

(1) No blame—as I said already, it’s what (2) the feminine (not necessarily “woman”) does—as well as blame! I understand mostly why and how it happened now, so I might be a bit sad at times, even angry, over the current state of affairs, but I know it’s no one’s “fault.” Again, in its proper context (natural order), the feminine is needed in the human equation—but that human equation is no longer a natural 1+2=3…it’s a goddamned 0.005+2007.3/A=Z*20,0001=WTF? Which leads me to a much-needed review of…

The Masculine & The Feminine…

The following is a recent post at GF (not that old GF) that I adapted from thought and from previous writing on the subject—I’ll arrange it better here…even though it’s still all scattered and in no real order (as I intended). I’ll go back and forth for more practical comparison….

(Prefatory comments… These are almost always exact opposites, in extreme, of course, and no human is all one or all the other, and “physical gender” doesn’t necessarily enter into this; there’s nothing inherently “good” or “bad” in any of all this, except the collective human imbalance of one in regards to the other, a fraction of which I have demonstrated and illuminated on this blog. Nature split it so originally for balance—hence half our teeth are for grinding cereals and half for shredding flesh. Hence the Age of Civilization, Age of Empires, Age of Agriculture, has all been simply the Feminist Age. (Thank climatic phenomena that the masculine was sealed off from all that in some key areas—see above gif—so we have some reference now as to what the masculine originally was…) Unlike some who use only modern human behaviour erroneously, or those who select positive human attributes and label them “masculine,” out of ignorance, and call the unpleasant ones “feminine,” or those who select the “good stuff” about humans and call it “feminine” and all negative “masculine,” also out of ignorance, I have been painfully striving to be as accurate and fair in this as I possibly can be, based mostly on what we know of both genders today, both genders 20 thousand years back in Eurasia, and what we know of both in cultures such as Native North Americans, Indigenous Australians, et cetera. If a reader locates bias or inaccuracy, post a comment to let me know and I’ll have a look.)

1i. “The feminine…”

1a. Its symbol has eternally been a hole or circle—a void or abyss. (The symbol for feminine defines its very nature; its female sexual organs and reproductive process do as well.) It’s a taker; it lures, it draws in and sucks inward, being filled and nurturing. It grows the seeds. Its character is to collect (gather), settle, contract, stay still (or be pursued until the time is auspicious to ‘be caught’). It wants to be penetrated, violated, to “take in,” to be gotten inside of…

2i. “The masculine…”

2a. Its symbol has eternally been a protrusion or triangle—a tapered point or arrow. (The symbol for masculine defines its very nature; its male sexual organs and reproductive process do as well.) It’s a giver; it provides, it extends outward and penetrates, filling and nurishing. It deposits the seeds. Its character is to stalk (hunt), explore, expand, wander (and pursue: to keep moving and to ‘catch’). It wants to penetrate, violate, to “insert,” get inside of…

1ii. “The feminine…”

1b. Sedentary. The feminine attack-defense might be manifested as a snare or trap (vaginal); “fly-paper.” It strives for shelter, for protection, to be served. Cowardly. Drive for permanence, continuity; sameness. Subconsciously seeks acceptance—captivity. Extravagant. Loves crowds, hates solitude. Fearful in Nature, like a fish out of water. Impatient.

2ii. “The masculine…”

2b. Nomadic. The masculine attack-defense might be manifested as an arrow or bullet (phallic); “fly-swatter.” It strives to shelter, to protect, to serve. Brave. Drive for changefulness, variation; difference. Subconsciously seeks independence—freedom. Minimalist. Hates crowds, loves solitude. Confident in Nature, totally at home there. Patient.

1iii. “The feminine…”

1c. The Chinese correctly envisioned this as “Yin (dark, passive force).” It is indirect. Hidden. Shallow. Soft. Liberal. Primary tendency in basic human dichotomy is “Yes.” Conformity. Allow. It’s self-centered—it accepts sacrifices, for its own good. Irresponsible—passes blame easily and refuses to “own up to shit.” Its strength is its facade of weakness. Its wisdom is beauty.

2iii. “The masculine…”

2c. The Chinese correctly envisioned this as “Yang (bright, active force).” It is direct. In the open. Deep. Hard. Conservative. Primary tendency in basic human dichotomy is “No.” Resistance. Deny. It’s selfless—it sacrifices itself for others, for a greater good. Responsible—accepts fault easily and strives to find solutions rather than assign fault or blame. Its weakness is its facade of strength. Its beauty is wisdom.

1iv. “The feminine…”

1d. Inside. Follow. Copy, destroy—indirectly, often through the masculine. Collective, unity—“a massive group.” (One large female egg cell.) Cooperative yet argumentative with others. Psychological and empirical. “What’s easiest to do is best.”
MORE. Hoarding behaviour; greedy. Yielding, ‘wins’ in surrender. Fragile. Importance of wants; desires.

2iv. “The masculine…”

2d. Outside. Lead. Create, build—directly, by itself or in teams. Individuality, tribalism—“many small groups.” (Several small male sperm cells.) Competitive yet wants to get along with others. Physical and metaphysical. “What’s most difficult & challenging is best.”
LESS. Travel light; give away. Stubborn, ‘wins’ in tenacity. Resiliant. Importance of needs; necessity.

1v. “The feminine…”

1e. Attraction (like a proton). Prefers to be “at rest.” Dominates through cunning and persuasion. Deceptive (masks and guile) in overall personality. Fosters stability yet conventionality. Hesitates, over-anaylzes.
Submissive. Prone to worry about problems; asking for help is no big deal, accepting help is sensible. Keen on convincing others to adapt to itself and altering situations to better suit itself.

2v. “The masculine…”

2e. Repulsion (like an electron). Prefers to be “in motion.” Dominates through brute force. Truthful (honest and clear) in overall personality. Fosters fragmentation yet originality. Takes action immediately.
Aggressive. Prone to solve problems; asking for help is demeaning, accepting help is insulting. Keen on adapting to others and to situations.

1vi. “The feminine…”

1f. Its strength mentally resides in the left hemisphere of the brain—originally: manipulates intensely (“control freak”); plant-object-‘thing’-oriented (“diamonds are a girl’s best friend”—does not tend to work well in teams, better at delegating and specialization in overall social group).
Rationalizational, logicizational, organizational, “clean and tidy;” very verbal, spoken-language-heavy communication.
Skill and talent, concerned more with details, and literal things, et cetera.
Sequential. Linear. Many shallow emotions.

2vi. “The masculine…”

2f. Its strength mentally resides in the right hemisphere of the brain—originally: relinquishes control; (“leaves things be”); animal-people-‘living being’-oriented (“dog is man’s best friend”—tends to work well in teams, not prone to specialization—better to improvise, overcome obstacles, not be limited in ability).
“Dreamer,” instinctual, conceptual and perceptual (spatially too), disorganized, “dirty and messy;” very non-verbal, body-language-heavy communication.
Intuition and imagination, concerned more with ‘the big-picture,’ universality, and abstract things, et cetera.
Random. 3-D. Some deep feelings.

1vii. “The feminine…”

1g. Practical yet prone to over-complication. Better with letters, numbers, words. Better with the obvious. “Sees things as they appear.” Multi-tasking—“compulsive.” Concerned with names, categories. Follows guidelines, formats, maps; follows regulations. Talks relationships. More focused overall awareness and narrow self-awareness (*** what’s called “semi-consciousness” or else, and I disagree here, “unconsciousness”).

2vii. “The masculine…”

2g.Goofy yet prone to simplicity. Better with images, symbols, patterns. Better with the subtle. “Reads between the lines.” Singular determination—“obsessive.” Concerned with functions, meaning. Trail-blazes, goes by feel, sense; rebels against rules and regulations. Does relationships. Great self-awareness and vast overall awareness (*** what’s often called “full consciousness”).

1viii. “The feminine…”

1h. Its human manifestation, originally within females, in terms of culture, has been gathering; essentially, it’s a herbivore. In terms of belief systems: religious, material—worship of objects and things; wealth and ‘power.’ Corporeal; flesh.
Static laws. Morality.
(Hence “Mother Earth.” Hence a goddess, a humanization and feminization of something else, not the thing itself; idol. Matter.)

2viii. “The masculine…”

2h. Its human manifestation, originally within males, in terms of culture, has been hunting; essentially, it’s a carnivore. In terms of belief systems: animistic, spiritual—deep respect for essence, the intangible, and the fluidity of life (or “Life Force”). Ethereal; “ghost in the machine.”
Organic philosophies. Ethics.
(Hence “Father Sky.” Hence a shaman, a medium between the material and the spiritual realms; soul. Energy.)

(*** —I’m still undecided on the point of consciousness—-dual consciousness theory puts all this in new light and a different perspective: each hemisphere has its own consciousness or levels of consciousness (LOC); also, there’s scarsely been any female example of staggering consciousness (myths of Hypatia notwithstanding) to determine whether or not the feminine itself is barely conscious, or if it’s merely a matter of “consciousness atrophy” in the great bulk of females, meaning that under the right circumstances every woman, if she’d “use her brain, all of it,” has the potential for “higher” LOC as some men have. I’m uncertain and need to study this further sometime.)

I was tempted to leave out consciousness altogether—I’m unconvinced there is significant “opposites” here, as much: differences; it seems that the right brain is more “big picture” prone concerning perceptive awareness and overall LOC; the left brain is like a magnifying glass with it.

No; scratch that. A better example: one’s a candle up close and the other is the sun—the left brain can see details in cracks and creases with its candle of consciousness, while the right cannot but can see the entire world; the left cannot see the whole deal at all, but its ‘light’ seems brighter because it’s right in your face. Illusion; the right is nearly limitless in scope. (The sun is one-million candlelight per square inch; a candle is easily blown out—logic-dependent, and when that breaks down, it’s blind. The sun is always there, even though sometimes we can’t see it.)

Anyway, enough for now.

Have a day, folks.

Good evening, morning, afternoon, sir/ma’am/it, wrapping up the third part of my horrific assault on the Mesopotamian (Sumerian-Akkadian-Babylonian) Epic of Gilgamesh, though in a different way. Years ago, upon reading Asimov’s Guide to the Bible: The Old & New Testaments (both volumes), it dawned on me that not only were old myths based on some actual events (event to account to legend to myth to religion—as it usually goes, losing much along the way, meaning and context, through translation, interpretations, revisions, et cetera) but also were largely composed of other myths-stories, altered over time, changed as the rulers changed, as the reigns of that civilization changed hands. The tale (a non-static, everchanging story more than an “Epic”) of Gilgamesh, especially, is a classic example of this, and the oldest example—and it was probably a combination of previous stories told back to the original writers of literature inbetween the Tigris and Euphrates rivers some 8 thousand years ago—because it forms the foundation of the Bible, on which most religion has been based for the last two thousand years.

The anchor of these stories (aside from the Creation stuff, the Garden of Eden, Serpent and the Tree of Knowledge, as well as Jesus being dead for three days—ala the moon god—before the Resurrection) is the Flood, or Deluge. I’ll pick up vaguely where I left off last time for a bit of reference or perspective, even though this Flood stuff in Sumerian-Babylonian is only slightly connected to the other parts I’ve done (and got side-tracked with the 12th tablet). Doesn’t really matter. Do you care? Do I care? Yeah, so let’s go…

This site has all the info I’ve read about years ago, so I’ll be quoting it as I go…

I was terrified by his appearance(!),
I began to fear death, and so roam the wilderness.
The issue of my friend oppresses me,
so I have been roaming long trails through the wilderness.
The issue of Enkidu, my friend, oppresses me,
so I have been roaming long roads through the wilderness.
How can I stay silent, how can I be still!
My friend whom I love has turned to clay.
Am I not like him? Will I lie down, never to get up again?”‘
Gilgamesh spoke to the tavern-keeper, saying:
“So now, tavern-keeper, what is the way to Utanapishtim!
What are its markers Give them to me! Give me the markers!

Why doesn’t he ask Shamash? And who is Utnapishtim? Well, he was “the wise king of the Sumerian city state of Shuruppak who, along with his unnamed wife, survived a great flood sent by Enlil to drown every living thing on Earth.” (The Sumerians were downright obsessed with floods…as farming-freaks, I guess it’s understandable; everything was dependent upon farming and city-life. There is evidence of a massive flood in this region, Mesopotamia—not world-wide, so don’t get me started on that rubbish—so this story is based somewhat on something that did in fact occur. “The Babylonian version may have been a distorted record of an ancient flood which occurred when the Mediterranean Sea partially emptied into the Black Sea, circa 5600 BCE.”)

If possible, I will cross the sea;
if not, I will roam through the wilderness.”
The tavern-keeper spoke to Gilgamesh, saying:
“There has never been, Gilgamesh, any passage whatever,
there has never been anyone since days of yore who crossed
the sea.
The (only) one who crosses the sea is valiant Shamash, except
for him who can cross!
The crossing is difficult, its ways are treacherous–
and in between are the Waters of Death that bar its approaches!
And even if, Gilgamesh, you should cross the sea,
when you reach the Waters of Death what would you do!
Gilgamesh, over there is Urshanabi, the ferryman of Utanapishtim.
‘The stone things’ L are with him, he is in the woods picking
mint( !).
Go on, let him see your face.
If possible, cross with him;
if not, you should turn back.”
When Gilgamesh heard this
he raised the axe in his hand,
drew the dagger from his belt,
and slipped stealthily away after them.
Like an arrow he fell among them (“the stone things”).
From the middle of the woods their noise could be heard.
Urshanabi, the sharp-eyed, saw…
When he heard the axe, he ran toward it.
He struck his head … Gilgamesh.’
He clapped his hands and … his chest,
while “the stone things” … the boat
… Waters of Death
… broad sea
in the Waters of Death …
… to the river
… the boat
… on the shore.
Gilgamesh spoke to Urshanabi (?), the ferryman,
… you.”
Urshanabi spoke to Gilgamesh, saying:’
“Why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard?
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
Why … you roam the wilderness!”
Gilgamesh spoke to Urshanabi, saying:

Lemme guess: he’s going to repeat it all yet-fucking-again…?

“Urshanabi, should not my cheeks be emaciated, my expression
desolate!
Should my heart not be wretched, my features not haggard
Should there not be sadness deep within me?
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
… should I not roam the wilderness?

Heh. Knew it—how very “biblical” this story is (redundant sentences)…

[Skipping the next bit of repetition…]

How can I stay silent, how can I be still!
My friend whom I love has turned to clay;
Enkidu, my friend whom I love, has turned to clay!
Am I not like him! Will I lie down, never to get up again!”
Gilgamesh spoke to Urshanabi, saying:
“Now, Urshanabi! What is the way to Utanapishtim?
What are its markers! Give them to me! Give me the markers!
If possible, I will cross the sea;
if not, I will roam through the wilderness!”
Urshanabi spoke to Gilgamesh, saying:
“It is your hands, Gilgamesh, that prevent the crossing!
You have smashed the stone things,’ you have pulled out their
retaining ropes (?).
‘The stone things’ have been smashed, their retaining ropes (!)
pulled out!
Gilgamesh, take the axe in your hand, go down into the woods,
and cut down 300 punting poles each 60 cubits in length.
Strip them, attach caps(?), and bring them to the boat!”
When Gilgamesh heard this
he took up the axe in his hand, drew the dagger from his belt,
and went down into the woods,
and cut 300 punting poles each 60 cubits in length.
He stripped them and attached caps(!), and brought them to
the boat.
Gilgamesh and Urshanabi bearded the boat,
Gilgamesh launched the magillu-boat’ and they sailed away.
By the third day they had traveled a stretch of a month and a
half, and
Urshanabi arrived at the Waters of Death.
Urshanabi said to Gilgamesh:
“Hold back, Gilgamesh, take a punting pole,
but your hand must not pass over the Waters of Death … !
Take a second, Gilgamesh, a third, and a fourth pole,
take a fifth, Gilgamesh, a sixth, and a seventh pole,
take an eighth, Gilgamesh, a ninth, and a tenth pole,
take an eleventh, Gilgamesh, and a twelfth pole!”
In twice 60 rods Gilgamesh had used up the punting poles.
Then he loosened his waist-cloth(?) for…
Gilgamesh stripped off his garment
and held it up on the mast(!) with his arms.
Utanapishtim was gazing off into the distance,
puzzling to himself he said, wondering to himself:
“Why are ‘the stone things’ of the boat smashed to pieces!
And why is someone not its master sailing on it?
The one who is coming is not a man of mine, …
I keep looking but not…
I keep looking but not …
I keep looking…”
[lines are missing here.]

Gilgy, in his grief (for lover-slave-boy, Enkidu) and out of fear of dying, finds his way somewhere and starts cutting down more trees to make a big ship—this is all added in order the set the stage for the Deluge and what came after, giving a “reason” for the Flood. More on that later…

All this gets repeated, and it’s silly, so let’s get to the good stuff…

Gilgamesh spoke to Utanapishtim, saying:
“That is why (?) I must go on, to see Utanapishtim whom they
call ‘The Faraway.'”
I went circling through all the mountains,
I traversed treacherous mountains, and crossed all the seas–
that is why (!) sweet sleep has not mellowed my face,
through sleepless striving I am strained,
my muscles are filled with pain.
I had not yet reached the tavern-keeper’s area before my
clothing gave out.
I killed bear, hyena, lion, panther, tiger, stag, red-stag, and
beasts of the wilderness;
I ate their meat and wrapped their skins around me.’
The gate of grief must be bolted shut, sealed with pitch and
bitumen !
As for me, dancing…
For me unfortunate(!) it(?) will root out…”

Weird. Gilgy kind of went a little wild here. Living a bit like his old buddy, Enkidu, used to live…until…

Utanapishtim spoke to Gilgamesh, saying:
“Why, Gilgamesh, do you … sadness?
You who were created (!) from the flesh of gods and mankind
who made … like your father and mother?
Have you ever… Gilgamesh … to the fool …
They placed a chair in the Assembly, …
But to the fool they gave beer dregs instead of butter,
bran and cheap flour which like …
Clothed with a loincloth (!) like …
And … in place of a sash,
because he does not have …
does not have words of counsel …
Take care about it, Gilgamesh,
… their master…
… Sin…
… eclipse of the moon …
The gods are sleepless …
They are troubled, restless(!) …
Long ago it has been established…
You trouble yourself…
… your help …
If Gilgamesh … the temple of the gods
… the temple of the holy gods,
… the gods …
… mankind,
they took … for his fate.
You have toiled without cease, and what have you got!
Through toil you wear yourself out,
you fill your body with grief,
your long lifetime you are bringing near (to a premature end)!
Mankind, whose offshoot is snapped off like a reed in a
canebreak,
the fine youth and lovely girl
… death.
No one can see death,
no one can see the face of death,
no one can hear the voice of death,
yet there is savage death that snaps off mankind.
For how long do we build a household?
For how long do we seal a document!
For how long do brothers share the inheritance?
For how long is there to be jealousy in the land(!)!
For how long has the river risen and brought the overflowing
waters,
so that dragonflies drift down the river!’
The face that could gaze upon the face of the Sun
has never existed ever.
How alike are the sleeping(!) and the dead.
The image of Death cannot be depicted.
(Yes, you are a) human being, a man (?)!
After Enlil had pronounced the blessing,'”
the Anunnaki, the Great Gods, assembled.
Mammetum, she who forms destiny, determined destiny with them.
They established Death and Life,
but they did not make known ‘the days of death'”.

Tablet XI

The Story of the Flood…

Okay, Mammetum is the “goddess of destiny.” As I mentioned in the last entry, this is about mortality (human awareness of death, dying; one’s own life and other’s). Apparently, it was Mammetum—time? (The word “time” comes from “tide,” but, still, it’s conceivable that this was the objectification-deification of time. I thought it might be connected to the Latin word for “momentum,” but apparently not.)

Gilgamesh spoke to Utanapishtim, the Faraway:
“I have been looking at you,
but your appearance is not strange–you are like me!
You yourself are not different–you are like me!
My mind was resolved to fight with you,
(but instead?) my arm lies useless over you.
Tell me, how is it that you stand in the Assembly of the Gods,
and have found life!”

Immortality, he wants, the “secret of the gods.” (Permanence, the vain pursuit of the feminine…) We’re getting to the “reason” for the Flood…

Utanapishtim spoke to Gilgamesh, saying:
“I will reveal to you, Gilgamesh, a thing that is hidden,
a secret of the gods I will tell you!
Shuruppak, a city that you surely know,
situated on the banks of the Euphrates,
that city was very old, and there were gods inside it.
The hearts of the Great Gods moved them to inflict the Flood.

Compare with these…

“the decision that mankind is to be destroyed” Ziusudra iv,157-158
“The gods commanded total destruction” Atrahasis II,viii,34
“The great gods decided to make a deluge” Gilgamesh XI,14
“God…decided to make an end of all flesh” Genesis 6:13

“The powers that be” decided to flood the whole damn place, in other words. More rationalization in other stories:

“Enki…over the capitals the storm will sweep” Ziusudra iv,156
“He [Enki] told him of the coming of the flood” Atrahasis III,i,37
“God said to Noah…I will bring a flood” Genesis 6:13,17
“Kronos…said…mankind would be destroyed by a flood” Berossus

No parallel to the Gilgamesh account. All those texts were added later, probably to make this appropriate for the culture and have it easier to swallow…

Noah

Noah was a name they threw in somewhere; he was not involved in this Deluge. The other guy wasn’t either—this goes way back…

Who was Berossus? “Berossus, a Hellenistic Babylonian writer, published the Babyloniaca (hereafter, History of Babylonia) some time around 290-278 BCE for the Macedonian/Seleucid king, Antiochus I. Certain astrological fragments recorded in Pliny the Elder, Censorinus, Flavius Josephus, and Marcus Vitruvius Pollio are also attributed to him, but are of unknown provenance, or indeed where they might fit into his History.”

Back to it…

Their Father Anu uttered the oath (of secrecy),
Valiant Enlil was their Adviser,
Ninurta was their Chamberlain,
Ennugi was their Minister of Canals.
Ea, the Clever Prince(?), was under oath with them
so he repeated their talk to the reed house:

Before we get to that, some background…

The Chaldean Flood Tablets from the city of Ur in what is now Southern Iraq, describe how the Bablylonian God Ea had decided to eliminate humans and other land animals with a great flood which was to become “the end of all flesh”. He selected Ut-Napishtim, to build an ark to save a few humans, and samples of other animals.

It could be that they built a large vessel and brought some of their livestock onboard, but no one really knows for sure—it might be added to the “good people survive God’s wrath” theme in all of these stories; a moral precept. Trying to find a reason/meaning for natural disasters (hence: “act of God”).

The Babylonian text “The Epic of Galgamesh” 1,8 and the Hebrew story are essentially identical with about 20 major points in common. Their texts are obviously linked in some way. Either:
— Genesis was copied from an earlier Babylonian story, or
— The Galgamesh myth was copied from an earlier Hebrew story, or
— Both were copied from a common source that predates them both.

Yep. Okay. The parallels…

“Side-wall… pay attention” Ziusudra iv,155
“Wall, listen to me.” Atrahasis III,i,20
“Wall, pay attention” Gilgamesh XI,22

What’s Atrahasis? “The 18th century BC Akkadian Atra-Hasis epic, named after its human hero, contains both a creation and a flood account, and is one of three surviving Babylonian flood stories. The oldest known copy of the epic of Atrahasis can be dated by colophon (scribal identification) to the reign of Hammurabi’s great-grandson, Ammi-Saduqa (1646–1626 BC), but various Old Babylonian fragments exist; it continued to be copied into the first millennium. The Atrahasis story also exists in a later fragmentary Assyrian version, one in the library of Ashurbanipal, but because of fragmentary condition of the tablets and ambiguious words, translations are uncertain.”

What’s Ziusudra? “Sumerian Ziusudra (“life of long days”, Hellenized Xisuthros), Akkadian Atrahasis (“extremely wise”) and Utnapishtim (“he found life”) are heroes of Ancient Near Eastern flood myths.”

Of course: “life” = “civilized life.” Literally, Gilgamesh found “life”—“immortality”—not his own individual life but that of civilization itself. The immortality of the feminine; as we’ve seen, “human” and “god/goddess” and “female” were basically the same thing as Enkidu went from savage to these—civilized. To not be nomadic was to be civilized, human, female, and domesticated; a divine slave—‘immortal’ through perMANence of civilization, continuing the feminine construct.

And now back to the program:

‘Reed house, reed house! Wall, wall!
O man of Shuruppak, son of Ubartutu:
Tear down the house and build a boat!
Abandon wealth and seek living beings!
Spurn possessions and keep alive living beings!
Make all living beings go up into the boat.
The boat which you are to build,
its dimensions must measure equal to each other:
its length must correspond to its width.
Roof it over like the Apsu.

[The “Reed house, reed house! Wall, wall!”—that’s the “”Wall, pay attention” Gilgamesh XI,22.”]

But get this—“tear down the house and build a boat, abandon wealth and seek living beings!” It’s obvious that Sumer was becoming decadent (as all goddess-worshipping societies inevitably become; catering to feminine values, materialism, it’s unavoidable), so this might have been the “reason” it was “destroyed” by Ea (which means water) in this flood. It’s certainly a repeating theme in mythology (and a lesson we’ve never learned).

Abandon wealth. Quite a spiritual endeavour—down right masculist? Not at all, it was all to keep civilization afloat, as it were, and to re-establish it after the waters subsided (a huge mistake). Wealth wasn’t to be taken, I gather, because it was too heavy or there was no room for non-essentials in such a crisis…”Spurn possessions and keep alive living beings!” Or: “leave the crap and get the people onboard!” Same damn thing. Nothing to do with spirituality or masculinity or masculism.

[I’ve yet to look into this, but I suspect that this bit is where modern “spirituality” came into being—I get a sense that Eastern trains of thought (“Spurn possessions!”) adapted this into their philosophies that would eventually become religions themselves; this (farming; fertility-cult) culture (CULT-ure) spread quite far, changing weirdly along the way as it often does over time and circumstance.

Dilmun (where Sumerians came from), current-day Bahrain, was in contact with the Indus Valley civilization (India-Pakistan), and Hinduism is the oldest standing religion; Indus (and later the Persian empire) had trade contact via an early Silk Road to China (which had trade contact to Southeast Asia and the Jomon-et-cetera cultures in Japan. Eurasia and northern Africa were interconnected by vast trading routes and so it’s entirely plausible that here is where the modern notion of “spirituality” originated and was adapted; if we can presume that these peoples experienced the same social decay and male sacrifices, then it’s no wonder the men came up with an alternative belief system, but….

It’s just a feeling, so don’t quote me on this…]

Parallels:

“Destroy your house, spurn property, save life” Atrahasis III,i,22
“Tear down house, abandon property, save life” Gilgamesh XI,24-26

And…

“…the huge boat” Ziusudra v,207
“Build a ship” Atrahasis III,i,22
“Build a ship” Gilgamesh XI,24
“Make yourself an ark” Genesis 6:14
“build a boat” Berossus

And…

“who protected the seed of mankind” Ziusudra vi,259
“Bring into the ship the seed of life of everything” Gilgamesh XI,27
“to keep their seed alive” Genesis 7:3 (KJV)

And…

“Like the apsu you shall roof it” Atrahasis III,i,29
“Like the apsu you shall roof it” Gilgamesh XI,31
“Make a roof for the ark” Genesis 6:16

Back to the tale:

I understood and spoke to my lord, Ea:
‘My lord, thus is the command which you have uttered
I will heed and will do it.
But what shall I answer the city, the populace, and the
Elders!’

Parallels:

“coming of the flood on the seventh night” Atrahasis,III,i,37
“after seven days the waters of the flood came” Genesis 7:10

And…

“…and addressed the elders” Atrahasis III,i,41
“I answer the city assembly and the elders” Gilgamesh XI,35

Back to it…

Ea spoke, commanding me, his servant:
‘You, well then, this is what you must say to them:
“It appears that Enlil is rejecting me
so I cannot reside in your city (?),
nor set foot on Enlil’s earth.
I will go down to the Apsu to live with my lord, Ea,
and upon you he will rain down abundance,
a profusion of fowl, myriad(!) fishes.
He will bring to you a harvest of wealth,
in the morning he will let loaves of bread shower down,
and in the evening a rain of wheat!”‘

Basically, water (Ea) is coming (or is already here; beginning to flood), and she’s saying that all will be well (all the wealth and crap will return after the flood—keeping civilization alive; immortality). Can’t live in the city when it’s under water (“It appears that Enlil is rejecting me, so I cannot reside in your city (?)”) and can’t step on dry land (Enlil’s earth) if it’s covered with water. She’s making up a fairy tale to keep everyone’s hope alive, too. Pretty straightforward…

Water god is telling what to say; parallels…

“This is what you shall say to them…” Gilgamesh XI,38
“If asked where he was sailing he was to reply…” Berossus

“I cannot live in [your city]” Atrahasis III,i,47
“I cannot live in your city” Gilgamesh XI,40

“An abundance of birds, a profusion of fishes” Atrahasis III,i,35
“[an abundance of] birds, the rarest fish” Gilgamesh XI,44

“I lived in the temple of Ea, my lord” Atrahasis RS 22.421,7
“go down to dwell with my lord Ea” Gilgamesh XI,42
“he had gone to dwell with the gods” Berossus.

And now we return to the story…

Just as dawn began to glow
the land assembled around me-
the carpenter carried his hatchet,
the reed worker carried his (flattening) stone,
… the men …
The child carried the pitch,
the weak brought whatever else was needed.
On the fifth day I laid out her exterior.
It was a field in area,
its walls were each 10 times 12 cubits in height,
the sides of its top were of equal length, 10 times 12 cubits each.
I laid out its (interior) structure and drew a picture of it (?).
I provided it with six decks,
thus dividing it into seven (levels).
The inside of it I divided into nine (compartments).
I drove plugs (to keep out) water in its middle part.
I saw to the punting poles and laid in what was necessary.
Three times 3,600 (units) of raw bitumen I poured into the
bitumen kiln,
three times 3,600 (units of) pitch …into it,
there were three times 3,600 porters of casks who carried (vegetable) oil,
apart from the 3,600 (units of) oil which they consumed (!)
and two times 3,600 (units of) oil which the boatman stored
away.

Sounds like quite the undertaking—the whole community or city was building this thing.

Possible Ark

And lots of sap and oil used…

“pitch I poured into the inside” Gilgamesh XI,66
“cover it inside and out with pitch” Genesis 6:14
“some people scrape pitch off the boat” Berossus

Continuing…

I butchered oxen for the meat(!),
and day upon day I slaughtered sheep.
I gave the workmen(?) ale, beer, oil, and wine, as if it were
river water,
so they could make a party like the New Year’s Festival.
… and I set my hand to the oiling(!).
The boat was finished by sunset.
The launching was very difficult.
They had to keep carrying a runway of poles front to back,
until two-thirds of it had gone into the water(?).
Whatever I had I loaded on it:
whatever silver I had 1 loaded on it,
whatever gold I had I loaded on it.
All the living beings that I had I loaded on it,
I had all my kith and kin go up into the boat,
all the beasts and animals of the field and the craftsmen I
had go up.

Ah, here’s the “wisdom” of not loading wealth (gold, silver) into the boat-ship-ark: IT WILL SINK. See how enlightened they were?

Well, it seemed they got it onboard anyway—so much for the “spurn possessions and keep alive living beings” hogwash. The rich stayed rich in spite of disaster. As for “all life” being kept alive? Heh, not so—once more: just as “life” meant “civilized life,” “all animals” or “all animal life” = “all the beasts and animals of the field.” Pigs, sheep, oxen, goats, cattle, dogs, et cetera—the domesticated ones. Farm animals. Like today, nothing has value unless it serves civilization; nothing else is even considered living. Homocentricity and civiliocentricity.

Comparative:

“your family, your relatives” Atrahasis DT,42(w),8
“he sent his family on board” Atrahasis III,ii,42
“into the ship all my family and relatives” Gilgamesh XI,84
“Go into the ark, you and all your household” Genesis 7:1
“he sent his wife and children and friends on board” Berossus

Here’s where “all life” gets implied:

“animals which emerge from the earth” Ziusudra vi,253
“all the wild creatures of the steppe” Atrahasis DT,42(w),9
“The cattle of the field, the beast of the plain” Gilgamesh XI,85
“clean animals and of animals that are not clean” Genesis 7:8
“and put both birds and animals on board” Berossus

Clean animals = cattle and farm types; unclean = “beasts of the plain?” The “wild”—not domesticated—“creatures of the steppe”—prairie? Maybe they rounded up a bunch for domestication, or food. Anything around the hub of the farm community was considered clean (tame; good eatin’); wild = unclean obviously. I can’t see a city’s population wasting time gathering deer herds and wolves and bears or lions or whatever the hell they had, but who knows? If the “gods and goddesses” told them to eat their own vomit, they’d do it, with a big stupid grin and ask if they did it correctly.

It could also be that they did indeed think the world was about to end and thus grabbed up as many animals, insofaras they considered them useful, as they could for the boat ride. Back:

Shamash had set a stated time:
‘In the morning I will let loaves of bread shower down,
and in the evening a rain of wheat!
Go inside the boat, seal the entry!’
That stated time had arrived.
In the morning he let loaves of bread shower down,
and in the evening a rain of wheat.
I watched the appearance of the weather–
the weather was frightful to behold!
I went into the boat and sealed the entry.
For the caulking of the boat, to Puzuramurri, the boatman,
I gave the palace together with its contents.
Just as dawn began to glow
there arose from the horizon a black cloud.
Adad rumbled inside of it,
before him went Shullat and Hanish,
heralds going over mountain and land.
Erragal pulled out the mooring poles,
forth went Ninurta and made the dikes overflow.

1. Weather was cruddy—suggesting an actual storm during this…instead of raining cats and dogs it was raining “loaves of bread” and “wheat?” Huh? Or does this mean something else? Shamash is the sun god, so…I dunno. 2. Who’s Adad? “Adad in Akkadian and Ishkur in Sumerian are the names of the storm-god in the Babylonian-Assyrian pantheon.” 3. Shullat was a minor Sumerian weather god, a servant of Shamash who worked as a herald with Hanish to warn of approaching storms and bad weather. 4. Erragal was god of the underworld, husband of Ereshkigal.

Parallels:

“Enter the boat and close the boat’s door” Atrahasis DT,42(w),6
“Pitch was brought for him to close his door” Atrahasis III,ii,51
“I entered the ship and closed the door” Gilgamesh XI,93
“And they that entered…and the Lord shut him in” Genesis 7:16

And now we return…

The Anunnaki lifted up the torches,
setting the land ablaze with their flare.
Stunned shock over Adad’s deeds overtook the heavens,
and turned to blackness all that had been light.
The… land shattered like a… pot.
All day long the South Wind blew …,
blowing fast, submerging the mountain in water,
overwhelming the people like an attack.
No one could see his fellow,
they could not recognize each other in the torrent.
The gods were frightened by the Flood,
and retreated, ascending to the heaven of Anu.
The gods were cowering like dogs, crouching by the outer wall.

Very, very interesting:

1. THE GODS WERE AFRAID. (These weren’t “gods” or “goddesses”—they were mayors, governors = people who ruled the city (cities). How anyone could see these as “divine beings” is freakin’ hilarious. Man, people were dumb—so much for being “sapient” in their cozy farming settlements. There’s nothing wise about them if they bought this crap…moreso considering how long they bought it (and how many still do!).
2. THEY RETREATED.
3. THEY WERE COWERING LIKE DOGS. Not to mention “crouching” like dogs. Wow…big scary powerful deities they were, huh? Couldn’t even manage a storm. Definitely worthy of worship…

Speaking of spoilt, cowardly brats…

Ishtar shrieked like a woman in childbirth,
the sweet-voiced Mistress of the Gods wailed:
‘The olden days have alas turned to clay,
because I said evil things in the Assembly of the Gods!
How could I say evil things in the Assembly of the Gods,
ordering a catastrophe to destroy my people!!
No sooner have I given birth to my dear people
than they fill the sea like so many fish!’
The gods–those of the Anunnaki–were weeping with her,
the gods humbly sat weeping, sobbing with grief(?),
their lips burning, parched with thirst.

She didn’t see anything wrong with throwing 300 men into a pit because Gilgamesh, with the big crown she wanted, (a) wouldn’t marry her (who turned out later to be his—ew—sister), and (b) said truthfully despicable things about her. Selective ethics, these “goddesses” have. Oh well.

But there’s no real mention of what “evil things” she’d said—this is the first time she’s even written about in this chapter/tablet. Hmm? Oh well, she felt guilty about something…

Six days and seven nights
came the wind and flood, the storm flattening the land.
When the seventh day arrived, the storm was pounding,
the flood was a war–struggling with itself like a woman
writhing (in labor).
The sea calmed, fell still, the whirlwind (and) flood stopped up.
I looked around all day long–quiet had set in
and all the human beings had turned to clay!
The terrain was as flat as a roof.
I opened a vent and fresh air (daylight!) fell upon the side of
my nose.
I fell to my knees and sat weeping,
tears streaming down the side of my nose.
I looked around for coastlines in the expanse of the sea,
and at twelve leagues there emerged a region (of land).
On Mt. Nimush the boat lodged firm,
Mt. Nimush held the boat, allowing no sway.

Comparisons…

“the storm had swept…for seven days and seven nights” Ziusudra 203
“For seven days and seven nights came the storm” Atrahasis III,iv,24
“Six days and seven nights the wind and storm flood” Gilgamesh XI,127
“rain fell upon the earth forty days and forty nights” Genesis 7:12

Also, seven is mentioned in Genesis 7:4: “For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.” And again: “And it came to pass after seven days, that the waters of the flood were upon the earth.” 7:10. (I guess this number, being a week (?), was chosen for the length of time it took God to make everything in “the beginning.”)

Anyway…

“consigned the peoples to destruction” Atrahasis III,iii,54
“All mankind was turned to clay” Gilgamesh XI,133
“And all flesh died…and every man” Genesis 7:21

I reckon “clay” to be soil, earth, dirt, whatever—muck. The results of rotting corpses.

“Ziusudra made an opening in the large boat” Ziusudra vi,207
“I opened the window” Gilgamesh XI,135
“Noah opened the window of the ark” Genesis 8:6
“he pried open a portion of the boat” Berossus

And:

“On Mount Nisir the boat grounded” Gilgamesh XI,140
“the ark came to rest upon the mountains” Genesis 8:4
“the boat had grounded upon a mountain” Berossus
“After Khsisuthros… landed … a long mountain” Moses of Khoren.

I can’t recall if anyone found the mountain upon which there was apparent evidence for the boat-ark-ship; I recollect something to this effect many years back. Oh well. Matters not.

[Edit: Yes, it was Mount Ararat, the highest peak of Turkey. Near a village or something called Nasar (“On Mount Nisir the boat grounded?”). I guess there’s still controversy, as usual, but it makes sense: had the deluge stretched into Mesopotamia, as there is evidence for this, by the Mediterranean Sea spilling into the Black Sea, it stands to reason that as the waters subsided, the vessel would ‘drift’ northwest or northerly, no? (In fact, Ararat is almost directly north of it.) Also, if these people in this mighty craft—which had oars—were in a flat region surrounded by water…would it not make sense for them to try to steer it towards “ground,” that being the mountains (in Turkey), to the north? Check it out—a crappily made map of mine:

Ark Possible Landing

Topographically, Iran is also mountainous and would be above the flood-waters. Had this area been completely engulfed, it would also be at the whim of currents, as well as the general direction of the water’s recession. So, no matter how hard they rowed, could they have headed anywhere but towards Turkey (the direction of the big black arrow there)? Yet since the rivers flowed (and still flow) towards the Persian Gulf, then the receding waters would have carried them (back) south…

Could a meteor smashing into one of these bodies (Persian Gulf, Black or Mediterranean Sea, or even the Caspian Sea) of water explain such a flood? Could a mere storm cause such a flood? Perhaps between 7,000-4,000 years back, as we can see from my crappily made map, here—

Ark

—the (very) first city, Eridu (the green dot in the map), was probably the place in which the actual king (for which Gilgamesh is named in the Epic) and farmers experienced this flood, which explains why little remains of the city (aside from a “mound” in the time of Uruk) as well as much other evidence of Eridu, its inhabitants or culture.

Perhaps the city itself was converted into the “ark” (“For the caulking of the boat, to Puzuramurri, the boatman, I gave the palace together with its contents”), but there’s not a lot of evidence of that. If a comet or meteor (which might explain the “meteorite” fixation in relation to Anu, which I cited earlier in this series) caused the flood, they would have needed afore-warning of the event in order to have the time to make the damned thing—if it was caused by an earthquake (causing a wave that flooded one of those bodies of water) or volcano (doing similarly to one of them, perhaps including melted glaciers at some summit), same thing: not a lot of time.

However, if it were a meteor (which seems most likely), and it hit in one of the four bodies of water surrounding Mesopotamia, it’s possible that they learned of the approaching waters by other settlements…and such an impact would explain how frightened the gods were, from the atmospheric chaos and storms that would result…still, doesn’t seem like enough time to constuct such a massive vessel, does it?

Even with thousands of city-dwellers chipping in, it seems to me that it would have taken a few months at least to build such a thing.

Alternatively, if a meteor hit one of those bodies of water (or near one and caused a rounding of the edge of one, which is also possible), which caused the spilling over into another, they might have had just enough warning and enough time to build it before the waters reached them. If the Persian Gulf was the source of the flooding (The Koran, apparently, says that “Noah’s deluge was a vast wave that united with other waters from more southern latitudes” and the Talmud records something similar), this explains a lot: Eridu is situated far enough away from it for them to have had time, if the waters didn’t rise too rapidly, and the continual rising waters would have pushed the ark-ship-boat in a northerly direction. At any rate, due to the flooding and the resulting grim and silt and crap washing out of the mountains, this would have made the Fertile Cresent extremely fertile indeed.

Of course, the controversy goes on, since Ararat is a region and not just a mountain (“upon the mountains of Ararat”—says Genesis). The religious zealots on one side and the scientific zealots on the other, as usual, are in their typical “Uh uh!”—“Nuh-uh!” battle over this —especially. Some are saying it is, some say it isn’t, and others are still looking—a mountain to the south of Ararat, Cilo Dagi, nicknamed Mount Cilo, is for some reason an area of interest. Nobody really agrees—nobody can agree that the sky’s blue. Plus, there’s a slough of crackpots who are making this task difficult—so far, there’s about five “locations” for where the ark is supposedly resting—and political instability in the region has made further attempted investigations impossible for a while now. (Other hazards to getting to this region include: “poisonous snakes, bitter cold, avalanches, bandits, PKK terrorists and militant Iranian recon parties,” as well as “an even greater foe—the Byzantine Maze of bureaucratic red tape associated with gaining permission to climb Mount Ararat.” All “locations” reside in this region of Ararat, generally in and around the borders of Iran-Armenia-Turkey.)

Another whacky theory of mine is that there were more than one of these great ships, arks, built; think about it. There wasn’t just one city—according to Sumerians, 5 cities were destroyed by the flood—so isn’t it likely they built five ships? Maybe only two or three survived, maybe all did and (as typical with data from this era) it was all compacted into “oneness”—by that I mean, many tribes later were grouped as one tribe, then became one person still later (usually the leader of that tribe), so it could be that either there was only one account of this, or perhaps five that were blended as one. Just an idea.

Unsure. I guess it took about a year for the Black Sea (400 feet below sea level at that time) to fill up, so they did have enough time to build one (or two—or five) ark(s).

What’s crystal clear is that (1) a massive flood occurred in this area, most likely from a meteor impact or (update: more likely) the flooding of the Black Sea due to glacial-run-off (built up over a long time, rising sea levels, from the melting of ice caps on several continents from the last Ice Age) that sent the Mediterranean Sea spilling over into it, and the Black Sea in turn spilled over into the (already swollen) Caspian Sea, which in turn split through mountain valleys eventually inundating Mesopotamia, and (2) a huge ship was built which (3) perpetuated civilization—all the details (the who, how, where, and why), to me, are irrelevant; these three facts are the only real point here. The results of this flood reverberated through countless cultures for the next few thousand years, and are still felt today.

Anyway, interesting.]

Let’s get back to the action…

One day and a second Mt. Nimush held the boat, allowing
no sway.
A third day, a fourth, Mt. Nimush held the boat, allowing
no sway.
A fifth day, a sixth, Mt. Nimush held the boat, allowing
no sway.
When a seventh day arrived
I sent forth a dove and released it.
The dove went off, but came back to me;
no perch was visible so it circled back to me.
I sent forth a swallow and released it.
The swallow went off, but came back to me;
no perch was visible so it circled back to me.
I sent forth a raven and released it.
The raven went off, and saw the waters slither back.
It eats, it scratches, it bobs, but does not circle back to me.

Comparative:

“When a seventh day arrived” Gilgamesh XI,145
“He waited another seven days” Genesis 8:10a.

“I sent forth a raven” Gilgamesh XI,152
“Noah… sent forth a raven” Genesis 8:7

“The dove went out and returned” Gilgamesh XI,147
“sent forth the dove and the dove came back to him” Genesis 8:10b-11
“let out the birds and they again returned to the ship” Berossus.

Hmm. Time to kill a sheep or something, I think…

Then I sent out everything in all directions and sacrificed
(a sheep).
I offered incense in front of the mountain-ziggurat.
Seven and seven cult vessels I put in place,
and (into the fire) underneath (or: into their bowls) I poured
reeds, cedar, and myrtle.
The gods smelled the savor,
the gods smelled the sweet savor,
and collected like flies over a (sheep) sacrifice.
Just then Beletili arrived.

That always does the trick. Can’t find much on this Beletili character—some goddess-schmuck at any rate, doesn’t matter, never appears again.

Comparisons:

“The king slaughtered…bulls and sheep” Ziusudra vi,211
“He offered [a sacrifice]” Atrahasis III,v,31
“And offered a sacrifice” Gilgamesh XI,155
“offered burnt offerings on the altar” Genesis 8:20
“built an altar and sacrificed to the gods” Berossus

Here the Christian God wants only veggies (which was intended by the “patriarchy,” of course, to stop the meat sacrifices as well as the male genitalia offerings—which also might be linked with, later: “Who sheds the blood of man, by man his blood be shed”). Isn’t it strange how vegetarianism developed out of a patriarchal law forbidding male sacrifice? What a weird, weird world, folks…

“[The gods smelled] the savor” Atrahasis III,v,34
“The gods smelled the sweet savor” Gilgamesh XI,160
“And the Lord smelled the sweet savor…” Genesis 8:21

The soup thickens…

She lifted up the large flies (beads) which Anu had made for
his enjoyment(!):
‘You gods, as surely as I shall not forget this lapis lazuli
around my neck,
may I be mindful of these days, and never forget them!
The gods may come to the incense offering,
but Enlil may not come to the incense offering,
because without considering he brought about the Flood
and consigned my people to annihilation.’

Parallels:

“the lapis around my neck” Atrahasis III,vi,2
“the lapis lazuli on my neck” Gilgamesh XI,164

“That I may remember it [every] day” Atrahasis III,vi,4
“I shall remember these days and never forget” Gilgamesh XI,165
“I shall remember my covenant…I may remember” Genesis 9:15-16

Okay, lapis lazuli, as I probably mentioned in one of the last two parts, is “a deep-blue mineral composed mainly of lazurite with smaller quantities of other minerals, used mainly as a gem or as a pigment.” Shiny rock, of course. Due to the decadence and obsession with wealth, the Hebrews omitted this (and so much more) when its priests re-wrote this (Genesis) for the Old Testament. Plus, almost all attachment shifted onto the Lord—which was probably, initially, an effort to prevent the decay and collapse of the Jewish nation, like the other nations had crumbled. Trying to direct the future by altering the stories, the histories, and laws—and failing each and every time. Permanence, folks, is without exception a futile goal…

Anyway, from “You gods, as surely as I shall not forget this lapis lazuli around my neck, may I be mindful of these days, and never forget them!” to “I shall remember my covenant…I may remember”—shiny thing to help one remember changed to holy covenant (“an agreement held to be the basis of a relationship of commitment with God”)…oh, how things get re-vised to suit the current dogma…

Shit’s gonna hit the fanatics, though…

Just then Enlil arrived.
He saw the boat and became furious,
he was filled with rage at the Igigi gods:
‘Where did a living being escape?
No man was to survive the annihilation!’
Ninurta spoke to Valiant Enlil, saying:
‘Who else but Ea could devise such a thing?
It is Ea who knows every machination!’
La spoke to Valiant Enlil, saying:
‘It is yours, O Valiant One, who is the Sage of the Gods.
How, how could you bring about a Flood without consideration
Charge the violation to the violator,
charge the offense to the offender,
but be compassionate lest (mankind) be cut off,
be patient lest they be killed.
Instead of your bringing on the Flood,
would that a lion had appeared to diminish the people!
Instead of your bringing on the Flood,
would that a wolf had appeared to diminish the people!
Instead of your bringing on the Flood,
would that famine had occurred to slay the land!
Instead of your bringing on the Flood,
would that (Pestilent) Erra had appeared to ravage the land!
It was not I who revealed the secret of the Great Gods,
I (only) made a dream appear to Atrahasis, and (thus) he
heard the secret of the gods.
Now then! The deliberation should be about him!’
Enlil went up inside the boat
and, grasping my hand, made me go up.
He had my wife go up and kneel by my side.
He touched our forehead and, standing between us, he
blessed us:
‘Previously Utanapishtim was a human being.
But now let Utanapishtim and his wife become like us,
the gods!
Let Utanapishtim reside far away, at the Mouth of the Rivers.’
They took us far away and settled us at the Mouth of the Rivers.”
“Now then, who will convene the gods on your behalf,
that you may find the life that you are seeking!
Wait! You must not lie down for six days and seven nights.”

[Yep: the “to prevent a future Flood, do this” part of the story. Biblically: do whatever God says now and you’ll be funky fresh forever. And if not?—In Genesis: or else…]

So, they resettled the Tigris-Euphrates area of Mesopotamia after the Deluge; like I mentioned, it would have been more fertile than ever. Enlil was pissed off when he saw that people survived via the boat—“Where did a living being escape? No man was to survive the annihilation!” he says, then gets told by another (La) that he could have sent lions or wolves or famine or pestilence (a plague or something generally disastrous or evil); but this—“It was not I who revealed the secret of the Great Gods, I (only) made a dream appear to Atrahasis, and (thus) he heard the secret of the gods”—I really don’t follow. “Secret?”—that the flood was coming, I presume, the afore-knowledge that I mention above, which might have been additive as justification for it all (“act of God(s)”).

Parallels:

“How did man survive the destruction?” Atrahasis III,vi,10
“No man was to survive the destruction” Gilgamesh XI,173

“[on the criminal] impose your penalty” Atrahasis III,vi,25
“On the criminal impose his crimes” Gilgamesh XI,180
“Who sheds the blood of man, by man his blood be shed” Genesis 9:6

“he touched our foreheads to bless us” Gilgamesh XI,192
“And God blessed Noah” Genesis 9:1

“elevated him to eternal life, like a god” Ziusudra vi,257
“they shall be like gods to us” Gilgamesh XI,194

And so what of the momma’s boy, Gilgamesh? Was he a good enough boy? Does he start blubbering some more? Does he get stuff? Will his long lost aunt Mooggaboooga return and marry his wife’s uncle’s sister, Damshat, who is pregnant with Gilgy’s evil twin brother…?

Find out after these important commercial messages! (He gets woven back into the tale soon enough, from out of nowhere with Utanapishtim.)

soon as he sat down (with his head) between his legs
sleep, like a fog, blew upon him.
Utanapishtim said to his wife:
“Look there! The man, the youth who wanted (eternal) life!
Sleep, like a fog, blew over him.”
his wife said to Utanapishtim the Faraway:
“Touch him, let the man awaken.
Let him return safely by the way he came.
Let him return to his land by the gate through which he left.”
Utanapishtim said to his wife:
“Mankind is deceptive, and will deceive you.
Come, bake leaves for him and keep setting them by his head
and draw on the wall each day that he lay down.”
She baked his leaves and placed them by his head
and marked on the wall the day that he lay down.
The first loaf was dessicated,
the second stale, the third moist(?), the fourth turned white,
its …,
the fifth sprouted gray (mold), the sixth is still fresh.
the seventh–suddenly he touched him and the man awoke.
Gilgamesh said to Utanapishtim:
“The very moment sleep was pouring over me
you touched me and alerted me!”
Utanapishtim spoke to Gilgamesh, saying:
“Look over here, Gilgamesh, count your loaves!
You should be aware of what is marked on the wall!
Your first loaf is dessicated,
the second stale, the third moist, your fourth turned white,
its …
the fifth sprouted gray (mold), the sixth is still fresh.
The seventh–suddenly he touched him and the man awoke.
Gilgamesh said to Utanapishtim:
“The very moment sleep was pouring over me
you touched me and alerted me!”
Utanapishtim spoke to Gilgamesh, saying:
“Look over here, Gilgamesh, count your leaves!
You should be aware of what is marked on the wall!
Your first loaf is dessicated,
the second stale, the third moist, your fourth turned white,
its …
the fifth sprouted gray (mold), the sixth is still fresh.
The seventh–at that instant you awoke!”
Gilgamesh said to Utanapishtim the Faraway:
“O woe! What shall I do, Utanapishtim, where shall I go!
The Snatcher has taken hold of my flesh,
in my bedroom Death dwells,
and wherever I set foot there too is Death!”
Home Empty-Handed
Utanapishtim said to Urshanabi, the ferryman:
“May the harbor reject you, may the ferry landing reject you!
May you who used to walk its shores be denied its shores!
The man in front of whom you walk, matted hair chains
his body,
animal skins have ruined his beautiful skin.
Take him away, Urshanabi, bring him to the washing place.
Let him wash his matted hair in water like ellu.
Let him cast away his animal skin and have the sea carry it off,
let his body be moistened with fine oil,
let the wrap around his head be made new,
let him wear royal robes worthy of him!
Until he goes off to his city,
until he sets off on his way,
let his royal robe not become spotted, let it be perfectly new!”
Urshanabi took him away and brought him to the washing place.
He washed his matted hair with water like ellu.
He cast off his animal skin and the sea carried it oh.
He moistened his body with fine oil,
and made a new wrap for his head.
He put on a royal robe worthy of him.
Until he went away to his city,
until he set off on his way,
his royal robe remained unspotted, it was perfectly clean.
Gilgamesh and Urshanabi b[o]arded the boat,
they cast off the magillu-boat, and sailed away.
The wife of Utanapishtim the Faraway said to him:
“Gilgamesh came here exhausted and worn out.
What can you give him so that he can return to his land (with
honor) !”
Then Gilgamesh raised a punting pole
and drew the boat to shore.
Utanapishtim spoke to Gilgamesh, saying:
“Gilgamesh, you came here exhausted and worn out.
What can I give you so you can return to your land?
I will disclose to you a thing that is hidden, Gilgamesh,
a… I will tell you.
There is a plant… like a boxthorn,
whose thorns will prick your hand like a rose.
If your hands reach that plant you will become a young
man again.”
Hearing this, Gilgamesh opened a conduit(!) (to the Apsu)
and attached heavy stones to his feet.
They dragged him down, to the Apsu they pulled him.
He took the plant, though it pricked his hand,
and cut the heavy stones from his feet,
letting the waves(?) throw him onto its shores.
Gilgamesh spoke to Urshanabi, the ferryman, saying:
“Urshanabi, this plant is a plant against decay(!)
by which a man can attain his survival(!).
I will bring it to Uruk-Haven,
and have an old man eat the plant to test it.
The plant’s name is ‘The Old Man Becomes a Young Man.'”
Then I will eat it and return to the condition of my youth.”
At twenty leagues they broke for some food,
at thirty leagues they stopped for the night.
Seeing a spring and how cool its waters were,
Gilgamesh went down and was bathing in the water.
A snake smelled the fragrance of the plant,
silently came up and carried off the plant.

While going back it sloughed off its casing.’
At that point Gilgamesh sat down, weeping,
his tears streaming over the side of his nose.

Aww, poor wittle Gilgy’s magic cure for death got stolen by a snake! When in doubt, blame it on a snake…(most of that above picked off where he left off before the added Flood stuff, since he’s back chatting up the ferryman again).

(That—in bold—is the basis for the myth, I presume, of the snake shedding it’s skin, of course—immortality; also linked to the Biblical devil.)

Anyway, he’ll never be a wittle boy again. He wasn’t a “god” after all—not even two-thirds…not even one-third. The stupid bastard. Damn, I can’t stand this mangina…

Now the numbskull is going to beg for a clue…“what’s it all about?”—“how come I’m wearing a dress, and jewels, and wearing a worthless crown, and being a cowardly fucker, when i’m just going to die anyway?—and who’s really benefitting from all this farming and greed and slavery and dick-n-ball hacking?” Et cetera…

“Counsel me, O ferryman Urshanabi!
For whom have my arms labored, Urshanabi!
For whom has my heart’s blood roiled!
I have not secured any good deed for myself,
but done a good deed for the ‘lion of the ground’!”
Now the high waters are coursing twenty leagues distant,’
as I was opening the conduit(?) I turned my equipment over
into it (!).
What can I find (to serve) as a marker(?) for me!
I will turn back (from the journey by sea) and leave the boat by
the shore!”
At twenty leagues they broke for some food,
at thirty leagues they stopped for the night.
They arrived in Uruk-Haven.
Gilgamesh said to Urshanabi, the ferryman:
“Go up, Urshanabi, onto the wall of Uruk and walk around.
Examine its foundation, inspect its brickwork thoroughly–
is not (even the core of) the brick structure of kiln-fired brick,
and did not the Seven Sages themselves lay out its plan!
One league city, one league palm gardens, one league lowlands, the open area(?) of the Ishtar Temple,
three leagues and the open area(?) of Uruk it encloses.

Make sense? Yeah, it doesn’t for me either. It seems that the Flood tale was inserted into the main story—it changes narrative (to first-person) and seems to be written by someone else. The “style” is even different.

But I’ve dissected it enough. It was thought-provoking. Thus concludes my semi-analysis of Mesopotamia, Gilgamesh, & Endiku, and the Deluge.

Now it’s time to head to bed. I’ve been up for a couple days, so I’m not bothering to edit this and fix all my spelling bloopers, which I usually do, until later.

Later, folks. Have an eventful day.

[Edit: After editing everything and adding a bit, I listened to a ditty during some of it and decided that it was a better closer; it’s lyrics…

Some say the end is near.
Some say we’ll see Armageddon soon.
I certainly hope we will.
I sure could use a vacation from this
Bull…shit…
Three…
Ring…
Circus…
Sideshow of
Freaks here in this hopeless fucking hole we call LA!
The only way to fix it is to flush it all away!
Any fucking time!
Any fucking day!
Learn to swim,
I’ll see you down in Arizona bay.

Fret for your figure and
Fret for your latte and
Fret for your lawsuit and
Fret for your hairpiece and
Fret for your prozac and
Fret for your pilot and
Fret for your contract and
Fret for your car.
It’s a bull…shit…
Three…
Ring…
Circus…
Sideshow of
Freaks here in this hopeless fucking hole we call LA!
The only way to fix it is to flush it all away!
Any fucking time!
Any fucking day!
Learn to swim,
I’ll see you down in Arizona bay.

Some say a comet will fall from the sky.
Followed by meteor showers and tidal waves.
Followed by faultlines that cannot sit still.
Followed by billions of dumbfounded dipshits.
Some say the end is near.
Some say we’ll see Armageddon soon.
I certainly hope we will…
I sure could use a vacation from this …
Stupid shit…
Silly shit,
Stupid shit…
One great big festering neon distraction,
I’ve a suggestion to keep you all occupied:
Learn to swim.
Learn to swim.
Learn to swim.
Mom’s gonna fix it all soon.
Mom’s comin’ round to
Put it back the way it ought to be.

Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Fuck L. Ron Hubbard and
Fuck all his clones.
Fuck all those gun-toting
Hip gangster wannabes.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Yeah…
Fuck retro anything.
Fuck your tattoos.
Fuck all you junkies and
Fuck your short memory.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Yeah…
Fuck smiley glad-hands
With hidden agendas.
Fuck these dysfunctional,
Insecure actresses.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Learn to swim.
Cuz I’m praying for rain and
I’m praying for tidal waves…
I wanna see the ground give way.
I wanna watch it all go down.
Mom, please flush it all away.
I wanna see it go right in and down.
I wanna watch it go right in.
Watch you flush it all away.
Time to bring it down again.
Don’t just call me pessimist.
Try and read between the lines.
I can’t imagine why you wouldn’t
Welcome any change, my friend.
I wanna see it all
Come down!
Flush it down!
Suck it down!
Flush it down!

“Ænema,” Tool.]

Duncelor: “Yo.”

Gornok: “Ready for part two?”

Duncelor: “Part two of what?”

Gornok: “Our examination of the oldest—and I think weirdest—story written in recent history, The Epic of Gilgamesh. Of course.”

Duncelor: “Damn it. Well, refresh my memory. I drank a lot last night. What’s this about?”

The Epic of Gilgamesh, an epic poem from Mesopotamia, is amongst the earliest surviving works of literature. The literary history of Gilgamesh begins with five independent Sumerian poems about ‘Bilgamesh’ (Sumerian for Gilgamesh), king of Uruk. Four of these were used as source material for a combined epic in Akkadian. This first combined epic, known as the “Old Babylonian” version, dates to the 18th century BC and is titled after its incipit, Shūtur eli sharrī (“Surpassing All Other Kings”). Only a few fragments of it have survived. The later “Standard Babylonian” version dates from the 13th to the 10th centuries BC and bears the incipit Sha naqba īmuru (“He who Saw the Deep”, in modern terms: ‘He who Sees the Unknown). Fragments of approximately two thirds of this longer, twelve-tablet version have been recovered. Some of the best copies were discovered in the library ruins of the 7th-century BC Assyrian king Ashurbanipal.

Duncelor: “Oh. Right.”

Gornok: “Ready for part two?”

Duncelor: “No…here’s Part One.”

Gornok: “Ready for part two?”

Duncelor: “No…but let’s do it anyway. Where’d we leave off?”

Gornok: “The Bull of Heaven?”

Duncelor: “What do we know about this thing?”

The worship of the Sacred Bull throughout the ancient world is most familiar to the Western world in the Biblical episode of the idol of the Golden Calf. The Golden Calf after being made by the Hebrew people in the wilderness of Sinai, were rejected and destroyed by Moses and the Hebrew people after Moses’ time upon Mount Sinai (Book of Exodus). Marduk is the “bull of Utu”. Shiva’s steed is Nandi, the Bull. The sacred bull survives in the constellation Taurus. The bull, whether lunar as in Mesopotamia or solar as in India, is the subject of various other cultural and religious incarnations, as well as modern mentions in new age cultures.

Gornok: “Wait, that’s—”

Duncelor: “Wait…”

The Bull of Heaven is the constellation we call Taurus. He is controlled by the sky god Anu.

The Bull of Heaven appears in the Epic of Gilgamesh. After Gilgamesh upsets the goddess Ishtar, she convinces her father Anu to send the Bull of Heaven to earth to destroy the crops and kill people. However, Gilgamesh and Enkidu kill the Bull of Heaven.

The gods are angry that the Bull of Heaven has been killed. As punishment for killing the bull Enkidu falls ill and dies.

Gornok: “Okay. Well, a spoiler there…”

Duncelor: “We left off with Ishtar (Inanna in Babylon; Astarte—“fertility, sexuality, and war”—in Syria; Ashtart in Egypt; Aphrodite in Greece—-as well as: “her name is the second name in an energy chant sometimes used in Wicca: ‘Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna'”) having a childish hissy fit over Gilgamesh (showing rare courage) pointing out a few facts she found disrespectful—slanderously true.”

Astarte/Ishtar/Inanna

Gornok: “Right. He blabbed.”

Duncelor: “Huh?”

Gornok: “This goddess, unto which so many humans were sacrificed, and so many boys’ sexual organs ended up sacrificed, shows her divine character by crying like a little girl and running to mommy and daddy, seeking bloody revenge.”

Duncelor: “Yeah, well. Ishtar wanted the crown of Gilgamesh—and we suspect this has to do with what happened because the covenant just after (or during) the Flood of 5600 BC. The women of the ruling order were no longer allowed to assume the power of the State directly. Politics became something only the men were allowed to do—ruling as figureheads—as we recall from the last episode, “When kingship from heaven was lowered, the kingship was in Eridu.” And this pisses Ishtar off—she wants Gilgamesh dead via some sort of “Bull of Heaven”, then saying to her father, Anu…”

If you do not give me the Bull of Heaven,
I will knock down the Gates of the Netherworld,

Gornok: “What’s interesting is that the ram and the bull, et cetera, replaced the sacrifice of men and boys. The bull in particular became a “sacred” symbol due to this. That’s why it is not killed in India and in other places.”

Astarte Sacrifice

Duncelor: “Who’s that?”

Gornok: “Astarte—Ishtar—statue of some sacrifice deal.”

Duncelor: “So, you still think these so-called ‘gods’ were just people?”

Gornok: “—who never grew up, and were spoiled and brain-washed from birth that they were ‘divine.'”

Duncelor: “Hmmm. I guess it is likely…”

Gornok: “Yes, likely. The ruling order, I think, is the same order that appears today as the ‘Illuminati.'”

Duncelor: “Huh? So, these are their ancestors here, doing what they used to do?”

Sumerian Royalty

Gornok: “I think so. Back to Ishtar. ‘Hell hath no fury like a spoiled princess who can’t get her way.'”

Astarte

Gornok: “Literally. Those are skulls beneath her, skulls of men…”

I will smash the door posts, and leave the doors flat down,
and will let the dead go up to eat the living!
And the dead will outnumber the living!”
Anu addressed princess Ishtar, saying:
“If you demand the Bull of Heaven from me,
there will be seven years of empty husks for the land of Uruk.
Have you collected grain for the people!
Have you made grasses grow for the animals?”
Ishtar addressed Anu, her father, saying:
“I have heaped grain in the granaries for the people,
I made grasses grow for the animals,
in order that they might eat in the seven years of empty husks.
I have collected grain for the people,
I have made grasses grow for the animals.”
When Anu heard her words, he placed the nose-rope of the Bull of Heaven in her hand.

Duncelor: “Okay, okay, whoa. Back up. Let’s go back to this ‘Gates of the Netherworld’ stuff…is this mentioned in the Bible?”

Gornok: “Oh, you betcha…regarding Peter’s Confession about Jesus…”

13 When Jesus went into the region of Caesarea Philippi he asked his disciples, “Who do people say that the Son of Man is?”
14 They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.”
15 He said to them, “But who do you say that I am?”
16 Simon Peter said in reply, “You are the Messiah, the Son of the living God.”
17 Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.
18 “And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.
19 I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”

—Matthew, chapters 13-19.

Duncelor: “Holy shit! Jesus mentions it?”

Gornok: “Yes.”

Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.”

Duncelor: “What’s that?”

Gornok: “Jesus saying that he learned that not through reading signs but through the true sky Father.”

That function of Peter consists in his being witness to Jesus as the Messiah, the Son of the living God. The gates of the netherworld shall not prevail against it: the netherworld (Greek Hades, the abode of the dead) is conceived of as a walled city whose gates will not close in upon the church of Jesus, i.e., it will not be overcome by the power of death.

Duncelor: “Bloody hell…”

Gornok: “Quite literally, yes. Reading signs, signs from fire (Moloch, Baal, and company?), signs from organs—”

Duncelor: “What on earth is that?”

Gornok: “Watch this…”

Duncelor: “Right, right. Okay, so… There were all sorts of ways to sacrifice—blood, meat, organs, burnt offerings—and priests/priestesses would read the sings.”

Gornok: “Yeah, anyway…”

Duncelor: “So, here we have Ishtar—who would be called Satan in todays religious atmosphere—threatening to unleash all hell…?”

Gornok: “Again…”

I will smash the door posts, and leave the doors flat down,
and will let the dead go up to eat the living!
And the dead will outnumber the living!”
Anu addressed princess Ishtar, saying:
“If you demand the Bull of Heaven from me,
there will be seven years of empty husks for the land of Uruk.
Have you collected grain for the people!
Have you made grasses grow for the animals?”
Ishtar addressed Anu, her father, saying:
“I have heaped grain in the granaries for the people,
I made grasses grow for the animals,
in order that they might eat in the seven years of empty husks.
I have collected grain for the people,
I have made grasses grow for the animals.”
When Anu heard her words, he placed the nose-rope of the Bull of Heaven in her hand.

Duncelor: “A statue in India…”

Ishtar led the Bull of Heaven down to the earth.
When it reached Uruk It climbed down to the Euphrates…
At the snort of the Bull of Heaven a huge pit opened up,
and 100 Young Men of Uruk fell in.
At his second snort a huge pit opened up,
and 200 Young Men of Uruk fell in.
At his third snort a huge pit opened up,
and Enkidu fell in up to his waist.
Then Enkidu jumped out and seized the Bull of Heaven by its horns.
the Bull spewed his spittle in front of him,
with his thick tail he flung his dung behind him (?).
Enkidu addressed Gilgamesh, saying:
“My friend, we can be bold(?) …
How shall we respond…
My friend, I saw…
And my strength…
I will rip out…
I and you, we must share (?)
I shall grasp the Bull
I will fill my hands (?) ..
In front…

between the nape, the horns, and… thrust your sword.”
Enkidu stalked and hunted down the Bull of Heaven.
He grasped it by the thick of its tail
and held onto it with both his hands (?),
while Gilgamesh, like an expert butcher,

Gornok: “So, here comes Enkidu—in a scene that has probably been repeated several times in history, with different names for the role of the Messiah who stops the sacrifice—later to be written in a much more subtle way as Jesus Christ saying that he is the sacrifice, stopping the cult of Astarte being practiced. Enkidu is saving 300 “young men” of Uruk from being slaughtered to the Astare-Ishtar cult…”

Duncelor: “The last line, Gilgamesh comes with Enkidu. Sure, he’s an expert butcher—when someone’s holding down his victim for him, just like Humbaba.”

Gornok: “Reading this part always reminded me of the scene in the Ten Commandments in which Moses, played by Charleton Heston, comes back with The Law and finds the people gone haywire, about to sacrifice unto a Golden Calf. So after a bit Moses tosses the stone tablets and it causes a great pit to open up in the earth…”

Duncelor: “That’s right, I remember that scene. It’s eerily familiar…”

boldly and surely approached the Bull of Heaven.
Between the nape, the horns, and… he thrust his sword.
After they had killed the Bull of Heaven,
they ripped out its heart and presented it to Shamash.
They withdrew bowing down humbly to Shamash.
Then the brothers sat down together.
Ishtar went up onto the top of the Wall of Uruk-Haven,
cast herself into the pose of mourning, and hurled her woeful curse:
“Woe unto Gilgamesh who slandered me and killed the Bull of
Heaven!”

Duncelor: “Bull!”

Gornok: “Bullshit. It’s a sham, methinks.”

“they ripped out its heart and presented it to Shamash”

Duncelor: “Shamash?”

Gornok: “Heart?”

Duncelor: “Fucking hell. We got the Bull business here, we have reference to zombies—”

“and will let the dead go up to eat the living!
“And the dead will outnumber the living!”

Gornok: “Bull business related to—coming out of ranching, herding, husbandry—a Golden Calf—”

Duncelor: “—Yeah, the animal and human sacrifice, too—statues of Bulls worshipped in places like India—”

Gornok: “—since the Indus culture?—as well as hearts being ripped out—”

Duncelor: “And zombies.”

Gornok: “And the Dead. Yeah. Eating the living?”

Duncelor: “So we got that going for us…”

Gornok: “And zombies on top of all that. Actually, the accounts of Plato’s Atlantis has elements of bull sacrifice. That’s 9000 BC? Anyway, puts it on par with sites in Turkey and of course Egypt.”

Duncelor: “Hmm. Hearts being ripped out and shown to a hijacked sky god. Who was Shamash?”

Shamash, (Akkadian), Sumerian Utu, in Mesopotamian religion, the god of the sun, who, with the moon god, Sin (Sumerian: Nanna), and Ishtar (Sumerian: Inanna; Syrian Astarte), the goddess of Venus, was part of an astral triad of divinities. Shamash was the son of Sin.

Gornok: “So…what are we saying here?”

Duncelor: “Yeah, I know. If the writers of the Christ copied the character of older figures like Enkidu, and so forth, then Jesus really did die for our Sins?”

Gornok: “Hmmm.”

Shamash, as the solar deity, exercised the power of light over darkness and evil. In this capacity he became known as the god of justice and equity and was the judge of both gods and men. (According to legend, the Babylonian king Hammurabi received his code of laws from Shamash.) At night, Shamash became judge of the underworld.

Duncelor: “A god and devil deity.”

Gornok: “Seems so—they were split up later, I think.”

Duncelor: “Okay, leave all that be for now…back to Ishtar. Slandered? Her own father, Anu, said it was true; and he said she had it coming for provoking him! She blackmailed the old bugger to finally get her way…”

When Enkidu heard this pronouncement of Ishtar,
he wrenched off the Bull’s hindquarter and flung it in her face:
“If I could only get at you I would do the same to you!
I would drape his innards over your arms!”
Ishtar assembled the (cultic women) of lovely-locks, joy-girls, and harlots,
and set them to mourning over the hindquarter of the Bull.

Gornok: “This scene most likely returned in the tale of the Golden Calf—from the Old Testament—a little later in history…”

Duncelor: “Ishtar assembled the (cultic women) of lovely-locks, joy-girls, and harlots—The Whore of Sumer and her army.”

Gilgamesh summoned all the artisans and craftsmen.
(All) the artisans admired the thickness of its horns,
each fashioned from 30 minas of lapis lazuli!
Two fingers thick is their casing(?).
Six vats of oil the contents of the two
he gave as ointment to his (personal) god Lugalbanda.

Gornok: “Gilgamesh’s actual father.”

He brought the horns in and hung them in the bedroom of the family
head (Lugalbanda?).
They washed their hands in the Euphrates,
and proceeded hand in hand,
striding through the streets of Uruk.
The men of Uruk gathered together, staring at them.
Gilgamesh said to the palace retainers:
“Who is the bravest of the men!
Who is the boldest of the males!
Gilgamesh is the bravest of the men,

Gornok: “Ha!”

the boldest of the males!
She at whom we flung the hindquarter of the Bull of Heaven in anger,

Duncelor: “Yeah, I call bullshit.” There’s that again. My bold.”

Gornok: “It must have been a big deal—a great affront to the old order.”

Duncelor: “The old religion?”

Gornok: “Yes. Wait, umm…no, that was Enkidu: “When Enkidu heard this pronouncement of Ishtar, he wrenched off the Bull’s hindquarter and flung it in her face.”

Duncelor: “Well, sure. Gilgamesh is saying we now.”

Gornok: “Pig goddess, coming up…”

Ishtar has no one that pleases her… in the street (?)
Gilgamesh held a celebration in his palace.
The Young Men dozed off, sleeping on the couches of the night.
Enkidu was sleeping, and had a dream.
He woke up and revealed his dream to his friend.

Tablet VII

Enkidu’s Dream

“My friend, why are the Great Gods in conference?
(In my dream) Anu, Enlil, and Shamash held a council,
and Anu spoke to Enlil:
‘Because they killed the Bull of Heaven and have also slain Humbaba,
the one of them who pulled up the Cedar of the Mountain must die!’
Enlil said: ‘Let Enkidu die, but Gilgamesh must not die!’
Bur the Sun God of Heaven replied to valiant Enlil:
‘Was it not at my command that they killed the Bull of
Heaven and Humbaba!
Should now innocent Enkidu die!’
Then Enlil became angry at Shamash, saying:
‘it is you who are responsible because you traveled daily
with them as their friend!”

Gornok: “My friend, why are the Great Gods in conference?”

Duncelor: “Now…there’s a question.”

Gornok: “Anu, Enlil, and Shamash held a council…”

Duncelor: “The pre-Deluge oligarchy, in Enkidu’s dream…”

Enlil said: ‘Let Enkidu die, but Gilgamesh must not die!’

Gornok: “Anu, Enlil, and Shamash—Sky, Air and Sun—saying Gilgamesh cannot die.”

Duncelor: “Well, must not anyway. Why? I know you have a theory…”

Gornok: “Enkidu was just a conquered slave—Gilgamesh was part of a blood line, the figurehead ruler, something in which the ruling order had had a vested interest. By putting a dude on a throne and claiming he rules, the ruling elite can go forth doing their evil shit in the shadows, never being in the light of day. That’s why ‘kingships’ happened. They were set up so that if shit went south again, the King would be blamed.”

Duncelor: “And not the true ruling oligarchy…”

Gornok: “Righto.”

Enkidu was lying (sick) in front of Gilgamesh.
His tears flowing like canals, he (Gilgamesh) said:
“O brother, dear brother, why are they absolving me instead of
my brother?”
Then Enkidu said: “So now must I become a ghost,
to sit with the ghosts of the dead, to see my dear brother
nevermore!”
In the Cedar Forest where the Great Gods dwell, I did not kill the Cedar.”
Enkidu addressed Gilgamesh,
saying to Gilgamesh, his Friend:
“Come, Friend,…
The door…
Enkidu raised his eyes,…and spoke to the door as if it were human:
“You stupid wooden door,
with no ability to understand… !
Already at 10 leagues I selected the wood for you,
until I saw the towering Cedar …
Your wood was without compare in my eyes.
Seventy-two cubits was your height, 14 cubits your width, one
cubit your thickness,
your door post, pivot stone, and post cap …
I fashioned you, and I carried you; to Nippur…
Had I known, O door, that this would he your gratitude
and this your gratitude…,
I would have taken an axe and chopped you up,
and lashed your planks into…
in its … I erected the…
and in Uruk…they heard

Duncelor: “The dude is chastising…a…door…”

Gornok: “Enkidu betrayed his people, the animals he used to protect from trappers, and he also betrayed the forest, his home. That’s where the wood for the gates, doors, chairs—et cetera—came from.”

Duncelor: “So?”

Gornok: “So, now he’s feeling guilty about it.”

Duncelor: “Hmmm.”

But yet, O door, I fashioned you, and I carried you to Nippur!
May a king who comes after me reject you, may the god…
may he remove my name and set his own name there!”
He ripped out.., threw down.
He (Gilgamesh) kept listening to his words, and retorted quickly,
Gilgamesh listened to the words of Enkidu, his Friend, and his tears flowed.

Duncelor: “Crying again…”

Gornok: “Gilgamesh and his crocodile tears.”

Gilgamesh addressed Enkidu, raying:
‘Friend, the gods have given you a mind broad and …
Though it behooves you to be sensible, you keep uttering improper things!
Why, my Friend, does your mind utter improper things?
The dream is important but very frightening,
your lips are buzzing like flies.
Though there is much fear, the dream is very important.

Duncelor: “Improper things!”

Gornok: “Wait for it…”

To the living they (the gods) leave sorrow,
to the living the dream leaves pain.
I will pray, and beseech the Great Gods,
I will seek…, and appeal to your god.
… Enlil, the Father of the Gods,
…Enlil the Counselor…you.
I will fashion a statue of you of gold without measure,
do nor worry…, gold…
What Enlil says is not…
What he has said cannot go back, cannot …,
What… he has laid down cannot go back, cannot…
My friend,… of fate goes to mankind.”
Just as dawn began to glow, Enkidu raised his head and cried out to Shamash,
at the (first) gleam of the sun his tears poured forth.
“I appeal to you, O Shamash, on behalf of my precious life (?),
because of that notorious trapper
who did not let me attain the same as my friend
May the trapper not get enough to feed himself .
May his profit be slashed, and his wages decrease,
may… be his share before you,
may he not enter … but go out of it like vapor(?)!”
After he had cursed the trapper to his satisfaction,
his heart prompted him to curse the Harlot.
“Come now, Harlot, I am going to decree your fate,
a fate that will never come to an end for eternity!
I will curse you with a Great Curse,
may my curses overwhelm you suddenly, in an instant!
May you not be able to make a household,
and not be able to love a child of your own (?)!
May you not dwell in the … of girls,
may dregs of beer (?) stain your beautiful lap,
may a drunk soil your festal robe with vomit(?),
… the beautiful (?)
… of the potter.

Duncelor: “What’s going on?”

Gornok: “Now he’s cursing the whore, Shamhat. Servant of Ishtar.”

Duncelor: “Oh, temple whore.”

Gornok: “They prefer ‘Temple Prostitute.'”

Duncelor: “Fine. So, what’s he doing now?”

Gornok: “Lamenting and cursing. It seems this life—yeah, the “become like a god but really end up as a personal slave to the fruity king” one isn’t too cool anymore—he just ain’t digging it.”

May you never acquire anything of bright alabaster,
may the judge. ..
may shining silver(?), man’s delight, not be cast into your house,
may a gateway be where you rake your pleasure,’
may a crossroad be your home
may a wasteland be your sleeping place,
may the shadow of the city wall be your place to stand,
may the thorns and briars skin your feet,
may both the drunk and the dry slap you on the cheek,
… in your city’s streets (?),
may owls nest in the cracks of your walls!

Duncelor: “Oh snap! Not the owls in the walls!”

Gornok: “I guess owls symbolized something ominous back then—demonic women were associated with them, such as Lilith, who was known in the Sumerian era as “Kiskil-lilla,” who was notoriously feared and loathed for ‘harming male children.'”

Duncelor: “Well, seems to me the State killed more children than anything else…”

Gornok: “That’s true.”

Duncelor: “Who the fuck is Lilith?”

Gornok: “Coming up later…”

may no parties take place…
… present(?).
and your filthy “lap” … may.., be his(?)
Because of me…
while I, blameless, you have… against me.
When Shamash heard what his mouth had uttered,
he suddenly called out to him from the sky:
“Enkidu, why are you cursing the harlot, Shamhat,
she who fed you bread fit for a god,

Duncelor: “Okay, Sham-ash, heard the cursing of Shamhat, and starts all this shit.”

Gornok: “He wasn’t starving before he met her…”

she who gave you wine fit for a king,

Gornok: “He wasn’t thirsty, or an alcoholic, before he met her…”

she who dressed you in grand garments,

Gornok: “His skins served him just fine before he met her…”

and she who allowed you to make beautiful Gilgamesh your comrade!

Duncelor: “Hmm…no mention of the trapper who brought her in the first place—”

Gornok: “I bet his curse stands while she gets off scot-free…”

Now Gilgamesh is your beloved brother-friend!
He will have you lie on a grand couch,
will have you lie on a couch of honor.
He will seat you in the seat of ease, the seat at his left,
so that the princes of the world kiss your feet.
He will have the people of Uruk go into mourning and moaning over you,
will fill the happy people with woe over you.
And after you he will let his body bear a filthy mat of hair,
will don the skin of a lion and roam the wilderness.”
As soon as Enkidu heard the words of valiant Shamash,
his agitated heart grew calm, his anger abated.
Enkidu spoke to the harlot, saying:
“Come, Shamhat, I will decree your fate for you.
Let my mouth which has cursed you, now turn to bless you!

Duncelor: “Oh, Christ, now what?”

Gornok: “Yep. Sucker…”

May governors and nobles love you,
May he who is one league away bite his lip (in anticipation of you),
may he who is two leagues away shake out his locks (in preparation)!
May the soldier not refuse you, but undo his buckle for you,
may he give you rock crystal(!), lapis lazuli, and gold,
may his gift to you be earrings of filigree(?).
May… his supplies be heaped up.
May he bring you into the … of the gods.
May the wife, the mother of seven (children),
be abandoned because of you!”

Duncelor: “Wishing the whore well, or is he cursing her?”

Gornok: “Nice guy now—hell, what whore wouldn’t want a life like that? Families destroyed, constant attention, worship, diamonds and gold jewels and crap. Materialism ad nauseum…”

Duncelor: “Huh?”

Gornok: “Okay, okay, so I’m a little harsh with the guy. I admire his ability to forgive—sounds vaguely like Jesus here, blessing that which he had cursed, damned. So, no, he’s not a total sack of crap. But he still didn’t forgive the trapper—or even fucking mention Gilganuts himself, his bestest bosom buddy chum life-long pal, who sent Shamhat to begin with and then enslaved him!”.

Duncelor: “Uhhhh….”

Enkidu’s innards were churning,
lying there so alone.
He spoke everything he felt, saying to his friend:
“Listen, my friend, to the dream that I had last night.
The heavens cried out and the earth replied,
and I was standing between them.
There appeared a man of dark visage–
his face resembled the Anzu,”
his hands were the paws of a lion,
his nails the talons of an eagle!–
he seized me by my hair and overpowered me.
I struck him a blow, but he skipped about like a jump rope,
and then he struck me and capsizcd me like a raft,
and trampled on me like a wild bull.
He encircled my whole body in a clamp.
‘Help me, my friend” (I cried),
but you did not rescue me, you were afraid and did not.. .”
“Then he… and turned me into a dove,
so that my arms were feathered like a bird.
Seizing me, he led me down to the House of Darkness,
the dwelling of Irkalla,
to the house where those who enter do not come out,
along the road of no return,
to the house where those who dwell, do without light,
where dirt is their drink, their food is of clay,
where, like a bird, they wear garments of feathers,
and light cannot be seen, they dwell in the dark,
and upon the door and bolt, there lies dust.
On entering the House of Dust,
everywhere I looked there were royal crowns gathered in heaps,
everywhere I listened, it was the bearers of crowns,
who, in the past, had ruled the land,
but who now served Anu and Enlil cooked meats,
served confections, and poured cool water from waterskins.
In the house of Dust that I entered
there sat the high priest and acolyte,
there sat the purification priest and ecstatic,
there sat the anointed priests of the Great Gods.
There sat Etana, there sat Sumukan,
there sat Ereshkigal, the Queen of the Netherworld.
Beletseri, the Scribe of the Netherworld, knelt before her,
she was holding the tablet and was reading it out to her Ereshkigal.
She raised her head when she saw me—-
‘Who has taken this man?’
[50 lines are missing here]

Duncelor: “Probably a good thing—this is getting tedious…”

Standard of Ur

Gornok: “Wanna take a break?”

Duncelor: “For beer?”

Gornok: “What do I look like?”

…I (?) who went through every difficulty,
remember me and forget(?) not all that I went through with you.
“My friend has had a dream that bodes ill?”
The day he had the dream … came to an end.
Enkidu lies down a first day, a second day,
that Enkidu … in his bed;
a third day and fourth day, that Enkidu … in his bed;
a fifth, a sixth, and seventh, that Enkidu … in his bed;
an eighth, a ninth, a tenth, that Enkidu … in his bed.
Enkidu’s illness grew ever worse.
Enkidu drew up from his bed,
and called out to Gilgamesh …:
“My friend hates me …
while he talked with me in Uruk
as I was afraid of the battle he encouraged me.
My friend who saved me in battle has now abandoned me!
I and you …

[About 20 lines are missing]

At his noises Gilgamesh was roused …
Like a dove he moaned …
“May he not be held, in death …
O preeminent among men …”
To his friend …
“I will mourn him (?)
I at his side …”

Duncelor: “Anyway, Enkidu is dying.”

Gornok: “Wanna bet it’s syphilis?”

Duncelor: “No.”

Gornok: “—kidding: I don’t gamble.”

Tablet VIII

Duncelor: “I’m skipping ahead a bit…it’s repetitive rubbish.”

Gornok: “Aye. Here’s Gilgamesh mourning his slave-boyfriend-guardian…”

“Hear me, O Elders of Uruk, hear me, O men!
I mourn for Enkidu, my friend,
I shriek in anguish like a mourner.
You, axe at my side, so trusty at my hand–
you, sword at my waist, shield in front of me,
you, my festal garment, a sash over my loins–
an evil demon!) appeared and took him away from me!
My friend, the swift mule, fleet wild ass of the mountain,
panther of the wilderness,
Enkidu, my friend, the swift mule, fleet wild ass of the mountain,
panther of the wilderness,
after we joined together and went up into the mountain,
fought the Bull of Heaven and killed it,
and overwhelmed Humbaba, who lived in the Cedar Forest,
now what is this sleep which has seized you?
You have turned dark and do not hear me!”
But his (Enkidu’s) eyes do not move,
he touched his heart, but it beat no longer.
He covered his friend’s face like a bride,
swooping down over him like an eagle,
and like a lioness deprived of her cubs
he keeps pacing to and fro.
He shears off his curls and heaps them onto the ground,
ripping off his finery and casting it away as an abomination.
Just as day began to dawn, Gilgamesh …
and issued a call to the land:
“You, blacksmith! You, lapidary! You, coppersmith!
You, goldsmith! You, jeweler!
Create ‘My Friend,’ fashion a statue of him.
… he fashioned a statue of his friend.
His features …
…,your chest will be of lapis lazuli, your skin will be of gold.”

[10 lines are missing here.’]

“I had you recline on the great couch,
indeed, on the couch of honor I let you recline,
I had you sit in the position of ease, the seat at the left, so the
princes of the world kissed your feet.
I had the people of Uruk mourn and moan for you,
I filled happy people with woe over you,
and after you (died) I let a filthy mat of hair grow over my body,
and donned the skin of a lion and roamed the wilderness.”
Just as day began to dawn,
he undid his straps …
I… carnelian,

[85 lines are missing here.’]

…to my friend.
… your dagger
to Bibbi …”

[40 lines are missing here.]

” … the judge of the Anunnaki.”
When Gilgamesh heard this
the zikru of the river(!) he created’…
Just as day began to dawn Gilgamesh opened(!) …
and brought out a big table of sissoo wood.
A carnelian bowl he filled with honey,
a lapis lazuli bowl he filled with butter.
He provided … and displayed it before Shamash.

[All of the last column, some 40-50 lines, is missing.]

Duncelor: “Dude.”

Gornok: “Yeah. It’s like he’s performing some ritual or something.”

Duncelor: “Lapis lazuli?”

Gornok: “…”

Duncelor: “Alrighty then. Moving right along…”

Tablet IX

Over his friend, Enkidu, Gilgamesh cried bitterly, roaming the wilderness.
“I am going to die!–am I not like Enkidu?!
Deep sadness penetrates my core,
I fear death, and now roam the wilderness–
I will set out to the region of Utanapishtim, son of Ubartutu,
and will go with utmost dispatch!
When I arrived at mountain passes at nightfall,’
I saw lions, and I was terrified!
I raised my head in prayer to Sin,
to … the Great Lady of the gods my supplications poured
forth, ‘Save me from… !”‘
He was sleeping in the night, but awoke with a start with a dream:
A warrior(!) enjoyed his life–
he raised his axe in his hand,
drew the dagger from his sheath,
and fell into their midst like an arrow.
He struck … and he scattered them,
The name of the former …
The name of the second …

[26 lines are missing here, telling of the beginning of his quest.]

Duncelor: “I have a feeling it will be repeated…”

Gornok: “So, Gilgiboy, in his grief, has another dream.”

Duncelor: “Sure are a fuckload of dreams in here.”

Gornok: “Which they really, really took seriously—so long as someone told them what they meant, according to their twisted religion. And I have a feeling that this is going to justify another invasion of some place…”

Duncelor: “Dude.”

The Scorpion-Beings
The mountain is called Mashu.
Then he reached Mount Mashu,
which daily guards the rising and setting of the Sun,
above which only the dome of the heavens reaches,

Gornok: “Yes: flat Earth with a hard dome called “heaven,” the firma-ment.”

Duncelor: “Say what?”

Gornok: “They told the people that the world was flat and a big hard dome covered it. And the stars were little holes in this firm-a-ment, just as it was written in the Bible.”

Duncelor: “Is that a fact?”

Gornok: “Well, this really is the Bible’s first edition—more on that later.”

and whose flank reaches as far as the Netherworld below,
there were Scorpion-beings watching over its gate.
Trembling terror they inspire, the sight of them is death,
their frightening aura sweeps over the mountains.
At the rising and setting they watch over the Sun.
When Gilgamesh saw them, trembling terror blanketed his face,

Duncelor: “Again, he becomes a pansy; what’s with this guy?”

Gornok: “The “bravest of males” is afraid of his own bloody shadow…”

Duncelor: “Yeah.”

Gornok: “Maybe these scorpion beings were based on a fierce tribe of some sort.”

Duncelor: “Oh, like Humbaba or whatever. Possibly…”

but he pulled himself together and drew near to them.
The scorpion-being called out to his female:
“He who comes to us, his body is the flesh of gods!”
The scorpion-being, his female, answered him:
“(Only) two-thirds of him is a god, one-third is human.”
The male scorpion-being called out,
saying to the offspring of the gods:
“Why have you traveled so distant a journey?
Why have you come here to me,
over rivers whose crossing is treacherous!
I want to learn your …
I want to learn …”

[16 lines are missing here. When the text resumes Gilgamesh is speaking.]

“I have come on account of my ancestor Utanapishtim,
who joined the Assembly of the Gods, and was given eternal life.
About Death and Life I must ask him!”
The scorpion-being spoke to Gilgamesh …, saying:
“Never has there been, Gilgamesh, a mortal man who could do that(?).
No one has crossed through the mountains,
for twelve leagues it is darkness throughout–
dense is the darkness, and light there is none.
To the rising of the sun …
To the setting of the sun …
To the setting of the sun …
They caused to go out…”

Duncelor: “Shit’s gonna get dark.”

Gornok: “Again, mortality creeps up.”

Duncelor: “I have not read this tablet at all before, so this is interesting.”

Gornok: “Is it that these “scorpion-beings” didn’t know about death (no awareness of mortality) or wanted to learn of immortality? Once more, these beings might be some sort of tribe…”

[67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him
passage.]

“Though it be in deep sadness and pain,
in cold or heat …
gasping after breath … I will go on!
Now! Open the Gate!”
The scorpion-being spoke to Gilgamesh, saying:
“Go on, Gilgamesh, fear not!
The Mashu mountains I give to you freely (!),
the mountains, the ranges, you may traverse …
In safety may your feet carry you.
The gate of the mountain …”
To the rising of the sun …
To the setting of the sun …
To the setting of the sun …
They caused to go out…”

[67 lines are missing, in which Gilgamesh convinces the scorpion-being to allow him
passage.]

“Though it be in deep sadness and pain,
in cold or heat …
gasping after breath … I will go on!
Now! Open the Gate!”
The scorpion-being spoke to Gilgamesh, saying:
“Go on, Gilgamesh, fear not!
The Mashu mountains I give to you freely (!),
the mountains, the ranges, you may traverse …
In safety may your feet carry you.
The gate of the mountain …”
As soon as Gilgamesh heard this
he heeded the utterances of the scorpion-being.
Along the Road of the Sun he journeyed–
one league he traveled …,
dense was the darkness, light there was none.
Neither what lies ahead nor behind does it allow him to see.
Two leagues he traveled …,
dense was the darkness, light there was none,
neither what lies ahead nor behind does it allow him to see.

[22 lines are missing here.]

Duncelor: “Good!

Gornok: “Snipping the next bit—all the leagues he’s travelling, in darkness: monotonous…”

Duncelor: “But if you like dank, forget about it!”

… is near,
… four leagues.
Eleven leagues he traveled and came out before the sun(rise).
Twelve leagues he traveled and it grew brilliant.
…it bears lapis lazuli as foliage,
bearing fruit, a delight to look upon.

[25 lines are missing here, describing the garden in detail.]

cedar
agate
… of the sea … lapis lazuli,
like thorns and briars … carnelian,
rubies, hematite,…
like… emeralds (!)
… of the sea,
Gilgamesh … on walking onward,
raised his eyes and saw …

Gornok: “Huh.”

Tablet X

The tavern-keeper Siduri who lives by the seashore,
she lives…
the pot-stand was made for her, the golden fermenting vat was made for her.
She is covered with a veil …
Gilgamesh was roving about…
wearing a skin,…
having the flesh of the gods in his body,
but sadness deep within him,
looking like one who has been traveling a long distance.
The tavern-keeper was gazing off into the distance,
puzzling to herself, she said,
wondering to herself:
“That fellow is surely a murderer(!)!
Where is he heading! …”
As soon as the tavern-keeper saw him, she bolted her door,
bolted her gate, bolted the lock.
But at her noise Gilgamesh pricked up his ears,
lifted his chin (to look about) and then laid his eyes on her.
Gilgamesh spoke to the tavern-keeper, saying:
“Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
… the wilderness.”
… Gilgamesh

Duncelor: “That whole scene repeats stupidly, until…”

“Tavern-keeper, what have you seen that made you bolt
your door,
bolt your gate, bolt the lock!
if you do not let me in I will break your door, and smash
the lock!
… the wilderness.”
… Gilgamesh
… gate
Gilgamesh said to the tavern-keeper:
“I am Gilgamesh, I killed the Guardian!
I destroyed Humbaba who lived in the Cedar Forest,
I slew lions in the mountain passes!
I grappled with the Bull that came down from heaven, and
killed him.”
The tavern-keeper spoke to Gilgamesh, saying:
“lf you are Gilgamesh, who killed the Guardian,
who destroyed Humbaba who lived in the Cedar Forest,
who slew lions in the mountain passes,
who grappled with the Bull that came down from heaven, and
killed him,
why are your cheeks emaciated, your expression desolate!
Why is your heart so wretched, your features so haggard!
Why is there such sadness deep within you!
Why do you look like one who has been traveling a long
distance
so that ice and heat have seared your face!
… you roam the wilderness!”
Gilgamesh spoke to her, to the tavern-keeper he said:
“Tavern-keeper, should not my cheeks be emaciated?
Should my heart not be wretched, my features not haggard?
Should there not be sadness deep within me!
Should I not look like one who has been traveling a long
distance,
and should ice and heat not have seared my face!
…, should I not roam the wilderness?
My friend, the wild ass who chased the wild donkey, panther of
the wilderness,
Enkidu, the wild ass who chased the wild donkey, panther of
the wilderness,

we joined together, and went up into the mountain.

Gornok: “Endiku was a “beast of burden”—his slave—as well as a “panther”—a hunter. And they were more than “just friends,” I guess.”

Duncelor: “Yeah. He became his bitch. Anyway…Gilgamesh is lying through his teeth, taking credit for shit other people did.”

Gornok: “Like a king…”

We grappled with and killed the Bull of Heaven,
we destroyed Humbaba who lived in the Cedar Forest,
we slew lions in the mountain passes!
My friend, whom I love deeply, who went through every hard-
ship with me,
Enkidu, whom I love deeply, who went through every hardship
with me,
the fate of mankind has overtaken him.
Six days and seven nights I mourned over him
and would not allow him to be buried
until a maggot fell out of his nose.

Duncelor: “Pretty gross, Gilgamesh.”

Gornok: “Anyway, one question: What was the fucking point of creating Enkidu? So that he’d die and send Gilgamesh out of the city, in grief and mourning, out into the wilderness (non-city, non-farm areas), doing god-knows-what for god-knows-how-long? I don’t get it…I’ve heard a few say it was because Gilgamesh didn’t have a brother, and that was why he was such a oppressive bastard to his people…which I guess works: he just became a bastard to foreigners.”

Duncelor: “That, my friend, is called a pre-text.”

Gornok: “I’m not going on in this manner—the Flood stuff is coming up—and it’s really rather dull. Compared to the earlier tablets, and religious rationalization for the Deluge, going on and on about what leads up to it.”

Duncelor: “The Deluge bit is in the 11th tablet. The name of the dude in that who Gilgamesh talks to can easily be replaced in this separate story—which it is, with “Noah,” much later on—it isn’t related to anything in the other tablets aside from the name, but it deserves an entire entry by itself.”

Gornok: “The 12th tablet is intriguing—it’s “Gilgamesh, and Enkidu in the nether world.” The Babylonian version…”

Duncelor: “Yeh?”

Gornok: “It’s initially pretty repetitive and meaningless, mentioning neither of them until…”

114-122. “At that time, there was a single tree, a single halub tree, a single tree (?), growing on the bank of the pure Euphrates, being watered by the Euphrates. The force of the south wind uprooted it and stripped its branches, and the Euphrates picked it up and carried it away. I, a woman, respectful of An’s words, was walking along; I, a woman, respectful of Enlil’s words, was walking along, and took the tree and brought it into Unug, into Inana’s luxuriant garden.”

Gornok: “Reminds me of that Leonard Cohen song, one line being: “Take the only tree that’s left and stuff it up the hole…in your culture.” From The Future.”

Duncelor: “Yes, well. Was she going to make a whole forest (through magical god-cloning or mass-grafting?), or maybe a garden out of it?”

Gornok: “Let’s find out!”

123-135. “The woman planted the tree with her feet, but not with her hands. Inana watered it using her feet but not her hands. She said: “When will this be a luxuriant chair on which I can take a seat?” She said: “When will this be a luxuriant bed on which I can lie down?” Five years, 10 years had gone by, the tree had grown massive; its bark, however, did not split. At its roots, a snake immune to incantations made itself a nest. In its branches, the Anzud bird settled its young. In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart. But {holy Inana} {(1 ms. has instead:) I, holy Inana,} cried!” In the matter which his sister had told him about, her brother, the warrior Gilgamesh stood by her.

Duncelor: “Yeah…not really.”

Gornok: “—a luxuriant bed and a luxuriant chair for her fat ass. A worthy, noble goal, to be sure…”

Duncelor: “Aside from that, something intriguing—“In its branches, the Anzud bird settled its young. In its trunk, the phantom maid built herself a dwelling, the maid who laughs with a joyful heart.” This prodded my curiosity for some reason, so I checked into it: it goes back to Lilith (as Kisikil-lilla-ke to the Sumerians) once more, from the prologue of the Sumerian Epic of Gilgamesh:

a dragon had built its nest at the foot of the tree
the Zu-bird was raising its young in the crown,
and the demon Lilith had built her house in the middle.
[…]
Then the Zu-bird flew into the mountains with its young,
while Lilith, petrified with fear, tore down her house and fled into the wilderness

Gornok: “‘Anzud bird’—and…the ‘Zu-bird…’—too coincidental. First: snake in the roots, next: a dragon at the foot of the tree. (Again, this little bit relates—clearly!—to the Garden of Eden tale of Genesis—the Tree of Knowledge, the snake, et cetera. It seems that Lilith might have been “merged” with this serpent at the root, while she was originally in the middle, over time for some reason.) Also:

a serpent who could not be charmed made its nest in the roots of the tree,
The Anzu bird set his young in the branches of the tree,
And the dark maid Lilith built her home in the trunk.

Gornok: “Above (in the Babylonian version) it’s “phantom maid” described as Lilith—who is now a “dark maid Lilith.” (Dark because she’s away from civilization? Dark because she was dark-skinned?) Fascinating…”

Duncelor: “Neat.”

Gornok: “Now this Lilith (a) was known as a demon, (b) was despised for apparently hurting male children (non-sanctioned castrations? kidnappings? babies thrown into fires?), (c) was identified as Adam’s first wife in Genesis (she buggered off for one of two reasons: 1. she considered Adam inferior (as a male?—or just in general?); or 2. she didn’t want to “do it” missionary style anymore—there’s little agreement and even less evidence as to which was true, but number one sounds far more plausible; she may have been smarter than him, for example), and finally (d) has been linked to being the original source we have for Lucipher (Satan), “the devil.” (Above, getting mixed up with the serpent at the foot of that tree.)

Duncelor: “Here’s the rub: If Sumer was matriarchy-disguised-as-patriarchy (or simply a feminine-oriented society in which men were installed to rule on behalf of females, for female deities, and for female interests), then this Gilgamesh story may be one of the few unaltered, untampered-with, non-re-written documents relating to this time.”

Gornok: “Hmmm…when Christianity took over, its busy priests re-wrote countless documents for their own purposes—which Nord gets into, in depth, in the next part using the Flood for an example—and the tablets for the Gilgamesh story weren’t discovered until the 1800s…”

Duncelor: “If these goddesses were actually corrupt female shadow rulers who were later deified and worshipped, then wouldn’t this Lilith figure be “good” and not “evil,” as they portrayed her? Or was she a piece of shit, too, just in a different way?”

Gornok: “I’m not sure…”

Duncelor: “I mean, if she was feared and hated for “hurting male children”—as a demon for crissakes—and Astarte and Ishtar-Inanna-et-cetera were worshipped as fucking goddesses for doing exactly the same thing, only moreso and worse, mutilating young boys as offerings to her-them…then what the hell?”

Gornok: “Who’s the real villain here? The goddess or the demon?”

Astarte Sirens

Duncelor: “A fair question indeed.”

Gornok: “If the Church started out as a “patriarchal civil rights movement” way before Rome weakened, growing more and more decadent (way before it adopted Christianity to replace the old pagan Roman Religion), to stop, for one thing, the horrors of the goddess-worshippers (pressing one male deity, bringing back Father Sky, “God”—monotheism—and denying the existence of any other deities) and its increasingly oppressive anti-male/pro-female atmosphere, then it too eventually became feminized and thus began serving female interests once more (without the Shamhat factor—female sexuality was strictly clamped down upon during the “patriarchal” era—so the ‘Glory of God’ became enough to rip off and enslave other peoples, along with Crusaders and such carrying cross-shaped swords).”

Duncelor: “Dude, you’re tripping.”

Gornok: “If Christianity became a (though lesser, more subtle) matriarchy-disguised-as-patriarchy, like Judaism is still (as with Catholicism: Mother Mary being worshippped far more than Jesus—causing yet another counter-movement, via Martin Luther, the Reformation, and Protestantism), then whoever wrote the King James Version of the Bible (or older still?) must have left out the Lilith bit…and if so, why?”

Duncelor: “Hmmm.”

Gornok: “Basically, we have three possibilities—-(1) Lilith was a cruel, nasty cunt (an “actual” demon); (2) Lilith was not too bad at all (called a demon by the “real” demons—the rulers of the day; the goddesses); (3) Lilith could have been either but, as a “wronged woman”—as we saw with Ishtar, showing all the divine maturity of a four-year-old when she couldn’t get what she wanted—Lilith did something that got her ass banished…and in a rage did who-knows-what.”

Duncelor: “Or, (4)… she was mentally deranged…a crazy dragon lady, a loopy “witch”—and she definitely was part of the original “witch” stuff, but there’s no evidence she was nuts.”

Gornok: “I guess anything’s possible.”

Duncelor: “Didn’t Nord suspect she represents a tribe as well?”

Gornok: “Dunno. Probably. Well, it’s possible.”

Duncelor: “Okay, I know most feminists don’t latch onto her because she was a “good woman”—feminists don’t even acknowledge women like Peace Pilgrim or Mother Teresa, truly good people, because they were poor and lived their lives devoted to higher causes—not just buying shoes and eating chocolate and extracting from their surroundings everything they desire, “stuffing it up the holes in their cultures.” No, they were devoted to helping others, promoting peace, and not seeking riches and hurting men.”

Gornok: “Word. They use anything to further their agenda, doesn’t matter if it’s true or not…”

Duncelor: “Yeah. Most cling to Lilith because she apparently told the “horribly oppressive patriarch Adam” to get bent. And she apparently tortured and murdered a lot of male children—also a bonus and valued job skills for feminists. They admire her the same way they admire Valerie Solanas—because they’re spoiled, bitter, and-or fucking insane, or just had one or two negative experiences with men, easily swallow dogma, so they wish misery for all men…also because they’re infantile, petty and vindictive.”

Gornok: “Well, we can get into a feminist rant in some other article, bro.”

Duncelor: “Fine.”

136-150. He {strapped} {(1 ms. has instead:) ……} his …… belt of 50 minas weight to his waist — 50 minas were to him as 30 shekels. He took his bronze axe used for expeditions, which weighs seven talents and seven minas, in his hand. He killed the snake immune to incantations living at its roots. The Anzud bird living in its branches took up its young and went into the mountains. The phantom maid living in its trunk left (?) her dwelling and sought refuge in the wilderness.

Gornok: “Well, I see that Lilith (“the phantom maid”) left her dwelling and sought refuge “in the wilderness.” What the hell? “Maid” means not married—and she’s living in a tree! What goddess would live in a tree?”

Duncelor: “What feminist would? How belittling…no jewels, no servants, no wealth, no lazy life of luxury, and no power, no influence, no protection of slave she-males.”

Gornok: “Indeed.”

Duncelor: “Here, in this massively pre-Christian story, she doesn’t seem too bad at all—down to earth, literally, and maybe even spiritual; certainly “natural.” Sounds okay, actually…so I don’t know what to think…”

Gornok: “I sense there’s more to it and that I’ve possibly misjudged Lilith (as have feminists). In this Epic, she’s no part of civilization (as if a female hermit in the wilderness, where she inevitably takes off to later, after Gilgamesh destroys her home). She is mentioned in the Dead Sea scrolls, though these were written later on, after she became a legend, and an increasingly more negative one (later still mentioned in an exorcism hymn).”

Duncelor: “Where else is she mentioned?”

Gornok: “In another text later, as “The Seductress.” Doesn’t fit her previous character, but anyway—“Her house sinks down to death, And her course leads to the shades. All who go to her cannot return And find again the paths of life.” [Proverbs 2:18-19.]

Duncelor: “Occasionally there are some good, wise sayings in Proverbs, but shit, that makes little sense; it describes her house, dwelling, sinking to death (doesn’t say it’s due to Gilgamesh or whoever—why?—because Gilgie was completely removed when they adapted the older tales into new, Christian ones, as the original document for the Old Testament, just as the Semitic Akkadians did with the Gilgamesh Epic, when they conquered Sumer, establishing the pre-Babylonian Akkadian Empire), and her course—her path—leads to the shades, the “wilderness.”

Gornok: “Well, I can see why Nord got hung up on this—since he wrote this right before leaving for the coast and the wild in 2007.”

Duncelor: “Yeah, but it picks my ass too. All who go to her cannot return And find again the paths of life. Which means what? Leaving city-life is non-life, essentially…the Bible was written by farmers, city-slickers—of course she’d be depicted (and-or misconstrued) as “dark,” negative, savage, or even evil.”

Gornok: “Dunno, dude.”

Duncelor: “Was she a Wild Woman? (Is there such a thing?) A natural seductress? Green Woman? Seems she cared little for cities and riches (or shopping—which is why I cannot fathom why feminists latched onto her as an icon so enthusiastically). Maybe she was a scapegoat…”

Gornok: “Could be. Doesn’t matter. Let’s wrap this shit up, eh?”

Duncelor: “Let’s…”

As for the tree, he uprooted it and stripped its branches, and the sons of his city, who went with him, cut up its branches and {bundled them} {(1 ms. has instead:) piled them up}. He gave it to his sister holy Inana for her chair. He gave it to her for her bed.

(“Holy”) Inanna is now called Gilgamesh’s sister, for whom he has cut down the trees. Oh, but he gets something out of it:

As for himself, from its roots, he manufactured his ball (?) and, from its branches, he manufactured his mallet (?).

Gornok: “Sports, gentlemen; perhaps the first sport men played—a treat for being good boys. Like dogs who used to chase prey, these one-time hunters now chase balls…”

Duncelor: “You sound so cynical…”

151-165. He played with the ball (?) in the broad square, never wanting to stop playing it, and he praised himself in the broad square, never wanting to stop praising himself. {(mss. from Urim add:) The young men of his city were playing with the ball (?).} For (?) him who made the team of the widows’ children ……, they lamented: “O my neck! O my hips!” For those that had a mother, the mother brought bread for her son; for those that had a sister, the sister poured water for her brother. As the evening came, he marked the spot where the ball (?) had been placed, and he picked up his ball (?) from in front of him and took it home. But early in the morning as he …… the place marked, the widows’ accusation and the young girls’ complaint caused his ball (?) and his mallet (?) to fall down to the bottom of the nether world. {(1 ms. adds:) He could not reach them by …….} He tried with his hand but could not {reach} {(1 ms. has instead:) touch} them, tried with his foot but could not {reach} {(1 ms. has instead:) touch} them.

Duncelor: “Does this dude seem like a boy who never grew up?”

Gornok: “He does…”

Duncelor: “They got to like it too much; and the women grew annoyed (probably because the game was getting more attention than they were—just like today), so “suddenly” the balls and mallets (symbolic of lost masculinity—penises and testes or what?) went ‘into a nether world.'”

Gornok: “Don’t read too much into all that, man.”

Duncelor: “If you ever thought Gilgamesh was a momma’s boy pansy before, check this out:

166-175. At the gate of Ganzer, in front of the nether world, he sat down. Gilgamesh wept, crying bitterly: “O my ball (?)! O my mallet (?)! O my ball (?), I am still not satiated with its charms, the game with it has not yet palled for me! If only my ball (?) waited still in the carpenter’s house for me! I would treat the carpenter’s wife like my own mother — if only it waited still there for me! I would treat the carpenter’s child like my little sister — if only it waited still there for me! {My ball (?) has fallen down to the nether world — who will retrieve it for me?} {(1 ms. has instead:) Who will retrieve my ball (?) from the nether world?} {My mallet (?) has fallen down to Ganzer — who will retrieve it for me?} {(1 ms. has instead:) Who will retrieve my mallet (?) from Ganzer?}”

Gornok: “Wow…a grown man…”

Duncelor: “Nope! Royal family…none of them were grown-ups.”

Gornok: “But wait—slave-boy to the rescue!”

176-183. His servant Enkidu {answered} {(1 ms. has instead:) said to} {him} {(1 ms. has instead:) Gilgamesh }: “My king, you weep; why does your heart worry? Today I shall retrieve your ball (?) from the nether world, I shall retrieve your mallet (?) from Ganzer.” Gilgamesh answered Enkidu: ” {If today} {(1 ms. has instead:) If} you are going to go down to the nether world, let me advise you! My instructions should be followed. Let me talk to you! {Pay attention to my words} {(1 ms. has instead:) My words should be followed}!”

Duncelor: “Another adventure! Ugh…”

Gornok: “Dammit, I’m getting tired of this shit.”

Duncelor: “Almost done…”

Gornok: “Better be…”

184-198. “You should not put on your clean garments: they would recognise immediately that you are alien. You should not anoint yourself with fine oil from a bowl: they would surround you at {its} {(1 ms. has instead:) your} scent. You should not hurl throw-sticks in the nether world: those struck down by the throw-sticks would surround you. You should not not hold a cornel-wood stick in your hand: the spirits would feel insulted by you. You should not put sandals on your feet. You should not shout in the nether world. You should not kiss your beloved wife. You should not hit your wife even if you are annoyed with her. You should not kiss your beloved child. You should not hit your son even if you are annoyed with him. The outcry aroused would detain you in the nether world.”

Duncelor: “Yes, wait until after you find his stick and balls, then you can beat your family—what a loser…”

Gornok: “Alien means a “human” in the wilderness; here’s how backwards we’ve become. Enkidu was alien in civilization, now he’s alien in another environment; 20 thousand generations later, we are all born aliens in the phony world we’ve made.”

Duncelor: “Yeah, yeah.”

199-204. “She who lies there, she who lies there, Ninazu’s mother who lies there — her pure shoulders are not covered with a garment, and no linen is spread over her pure breast. She has fingers like a pickaxe, she plucks her hair out like leeks.”

Gornok: “I guess we discovered who took their sports crap away from them—some nasty wench, it seems.”

205-220. Enkidu, however, did not heed not his master’s words. He put on his clean garments and they recognised that he was alien. He anointed himself with fine oil from a bowl and they surrounded him at its scent. He hurled throw-sticks in the nether world and those struck down by the throw-sticks surrounded him. He held a cornel-wood stick in his hand and the spirits felt insulted by him. He put sandals on his feet. He caused irritation in the nether world. He kissed his beloved wife and hit his wife when he was annoyed with her. He kissed his beloved child and hit his son when he was annoyed with him. He aroused an outcry and was detained in the nether world.

Duncelor: “Real swift, Endiku. I guess that “enlightenment” he allegedly got from Shamhat must have worn off…?”

Gornok: “One can infer…”

221-229. The warrior Gilgamesh, son of Ninsumun, directed his steps on his own to E-kur, the temple of Enlil. He cried before Enlil: “Father Enlil, my ball (?) fell down into the nether world, my mallet (?) fell down into Ganzer. Enkidu went down to retrieve them but the nether world has seized him. Namtar did not seize him, the Asag did not seize him; but the nether world has seized him. The udug demon of Nergal, who spares nobody, did not seize him, but the nether world has seized him. He did not fall in battle on the field of manhood, but the nether world has seized him.” Father Enlil did not stand by him in the matter, so he went to Eridug.

Duncelor: “Why the fuck didn’t he make another ball and mallet? Oh right—no trees left. Plus, it seems the women had dibs on the lumber; the “king” got the leftovers.”

Gornok: “I think this all means that ‘sports’ was banned by women…until the ruling order figured out what to do with it.”

Duncelor: “Anyway, I think Father Enlil told him to get lost, no doubt seeing him as pathetic as I do.”

Gornok: “So Gilgamesh goes crawling to Eridug and boo-hoos the same story to Enki…”

230-237. In Eridug he directed his steps on his own to the temple of Enki. He cried before Enki: “Father Enki, my ball (?) fell down into the nether world, my mallet (?) fell down into Ganzer. Enkidu went down to retrieve them but the nether world has seized him. Namtar did not seize him, the Asag did not seize him; but the nether world has seized him. The udug demon of Nergal, who spares nobody, did not seize him, but the nether world has seized him. He did not fall in battle on the field of manhood, but the nether world has seized him.” Father Enki stood by him in this matter.

Duncelor: “Enki’s going to get it done:

238-242. He said to the young warrior Utu, the son born by Ningal: “Open a hole in the nether world immediately, and then bring up his servant from the nether world!” He opened a hole in the nether world and brought up his servant with his breeze (?) from the nether world.

243-253. They hugged and kissed. They wearied each other with questions: “Did you see the order of the nether world? — If only you would tell me, my friend, if only you would tell me!” “If I tell you the order of the nether world, sit down and weep! I shall sit down and weep! ……, which your heart rejoiced to touch, is ……, worms infest it like an old garment (?); like …… of (?) a crevice, it is full of dust.” “Alas!” he said and sat down in the dust.

254-267. “Did you see him who had one son?” “I saw him.” “How does he fare?” “He weeps bitterly at the wooden peg which was driven into his wall.” “Did you see him who had two sons?” “I saw him.” “How does he fare?” “He sits on a couple of bricks, eating bread.” “Did you see him who had three sons?” “I saw him.” “How does he fare?” “He drinks water from a saddle waterskin.” “Did you see him who had four sons?” “I saw him.” “How does he fare?” “His heart rejoices like a man who has four asses to yoke.” “Did you see him who had five sons?” “I saw him.” “How does he fare?” “Like a good scribe he is indefatigable, he enters the palace easily.” “Did you see him who had six sons?” “I saw him.” “How does he fare?” “He is a cheerful as a ploughman.” “Did you see him who had seven sons?” “I saw him.” “How does he fare?” “As a companion of the gods, he sits on a throne and listens to judgments.”

Gornok: “Endiku spilling it about the netherworld (whatever that was). It goes on and on and on…”

268-285. “Did you see the palace eunuch?” “I saw him.” “How does he fare?” “Like a useless alala stick he is propped in a corner.” “Did you see the woman who never gave birth?” “I saw her.” “How does she fare?” “Like a …… pot, she is thrown away violently, she gives no man joy.” “Did you see the young man who never undressed his wife?” “I saw him.” “How does he fare?” “You finish a rope, and he weeps over the rope.” “Did you see the young woman who never undressed her husband?” “I saw her.” “How does she fare?” “You finish a reed mat, and she weeps over the reed mat.” “Did you see him who had no heir?” “I saw him.” “How does he fare?” “Like him who …… bricks (?), he eats bread.” “……?” “I saw him.” “How does he fare?”
7 lines fragmentary or missing

Duncelor: “Did you see the palace eunuch?”

Gornok: “Made that way due to the fertility cults—from Ishtar = Inanna = Astarte. The goddess Ashtoreth (plural: Ashtoroth) is mentioned often in the Bible, and according to Hebrew scholars is a deliberate conflation of the Greek name (Astarte); the Hebrew word, “boshet”—“shame” or “abomination”—clearly described the utter contempt for her cult. And I can’t say I blame them. Atargatis, another fertility goddess, eventually became synonymous with Ishtar and also demanded sacrifice and offerings.”

Lilith

Duncelor: “Yeah, well…”

Gornok: “Did this go away? Of course not—men (especially Jews) are still circumcised (for “health reasons?”—exactly the same argument could be made for slicing off the clitoral hood of female genitalia, which accounts for a fraction of all human circumcisions today), which is the residual religious ritual stemming from those goddess-worshiping times. Even through the Middle Ages, boys were castrated by the Church—why? The Catholic boys’ choir—castriati was a twisted variation of the goddess tradition in which boys with the best “high” voices were castrated (before puberty) to preserve those voices for the rest of their lives.”

Duncelor: “Hmmm.”

Gornok: “It remained important to religions and such in the Persian empire and Ottoman empire (as well as in China, for different reasons—no sexual desire). Although the physical act went “out of style” in Europe, castration stuck around in the form of emasculation. And through war, young men continued to sacrifice their very lives for women.”

Duncelor: “You done? Let’s get on with this…”

Gornok: “The main point is that a culture which exalts one group of people and holds another one as nothing but “fit for slaughter,” creates a “sacrificial lamb” consciousness in that oppressed group. They don’t, like slaves, have much of a will of their own if they’ve been raised from birth to believe they’re utter and absolute shit and the only purpose they serve is to be fed, sacrificed, to the Mother Goddess, whoever that may be at the time. Obviously, the rulers of the aristocracy committing these horrendous acts are going to make it sound as though these victims want to be sacrificed, that they are willing participants. Just the the Aztecs and Mayans did…”

Aztec Sacrifice

1-10. They returned to Unug, they returned to their city. He entered outfitted with tools and armaments, with an axe and a spear, and deposited them in his palace happily. Looking at the statue, the young men and women of Unug and the old men (?) and women of Kulaba rejoiced. As Utu came forth from his bedchamber, Gilgameš (?) raised his head and told them (?): “My father and my mother, drink clean water!” Midday had hardly passed when they touched the statue’s (?) crown.

11-16. Gilgameš threw himself down at the place of mourning, he threw himself down for nine days at the place of mourning. The young men and women of Unug and the old men (?) and women of Kulaba wept. As soon as he had said that, he repulsed the citizen of Ĝirsu. “My father and my mother, drink clean water!”

17. Warrior Gilgamesh, son of Ninsumun, sweet is your praise!

Duncelor: “Praise again.”

Gornok: “Aye, that’s what keeps us saps in our “lot in life”—sweet praise, just like mommy used to make…”

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Mommy

Duncelor: “You dissing my mom?”

Gornok: “Yes.”

Duncelor: “Okay then.”

Gornok: “So that’s it.”

Duncelor: “Ugh, finally. We’re done with this.”

Gornok: “Free at last.”

Duncelor: “Later.”

Gornok: “Have a good one.”