Enki�s journey to Nibiru: the bravado layer
L M Leteane | Friday September 23, 2016 16:11
The ‘filling’ process, however, is not random or wilful; it operates according to certain precise rules I have come to discern. Its scribes, we noted, were far more sophisticated than modern writers at cultivating different layers of meaning from the very same diction (words) such that while the scribe appears on one level to be praising the gods, on another level he is deeply insulting them.
In typical fashion, I extracted only a few lines of text-corpus in the epic-poem Enki’s journey to N’ibiru and then unpacked the superficial layer evidently meant to be palatable to the ‘gods’ (me-en), the ANU.NNA.KI ‘[Those Who] From the Heavens (A Nu) Stayed (nna) on Earth (ha Ki)’ of Sumerian legend. Their home planet is N’ibiru (Na-hibiru: the ‘Reddish One’ – which refers to Mars, the ‘Red Planet’ – also called ‘Mu’, or ‘Lahmu’ in full: literally La ha Mu: ‘[Land] of Mu’), and they settled on Earth when they found conditions here favourable. Without this background, it is impossible to grasp the full implications of what the scribe of the epic is saying as it is a paradigm shift away from what our archaeologists and anthropologists are teaching us.
Now, last week we utterly dismissed the conventional translation for the few lines we extracted: they ramble on about ‘sacred architecture’ created and decorated for “Lord Nudimmud”, whose “…brickwork makes utterances and gives advice.” Nothing at all to do with properly-discerned title: Enki’s journey to N’ibiru…whereas by properly transliterating Sumerian – a Sotho-Tswana-like language – we clearly articulated a story in which a ‘Dark One’ (a black person) was relating how excited he was at blasting off from the ‘Abzu’ (Ha-ba-Tsho: ‘Place of the Black People’) and riding the ‘m’doga-doga (space-rocket) of the Igigi (astronaut-giants)’ along with his master-god Enki, how Enki told him to eat well in advance so as not to suffer stomach problems at lift-off; how he woke up while it was still dark in Enki’s own house so that he could match the time of the ‘ba nni ini Induga’ (astronauts: literally ‘those who sit in the I’ndoga’) as they prepared for their mission. Once inside the space-rocket, he was suitably impressed with the great roar of the m’doga-doga as it came to life ‘like a living person’.
But with Sumerian scribes, things are never as they appear on the surface, on the superficial layer of meaning meant for the consumption of the gods. There are almost always other levels of meaning, but using the very same diction…the obfuscation ostensibly relying on certain language and vernacular twists that were evidently peculiar to the gods’ underclass of people, including the Blacks of the Abzu. So, what could another layer of meaning be other than the scribe’s expression of great excitement? This week, we discern a somewhat humorous layer in which the scribe is simultaneously expressing bravado as one “…o n’aa sug-sugeka (Line 10): …who started out naïve but became polished and experienced”.
Let us see what he says in this layer, using the same Lines 9 to 14 of the epic.
In Line Nine of the epic, Enki has invited the ‘Dark One’ into his house and the scribe quotes him as saying to him (the scribe): suh kug galam dug-ga abzu-ta ed-a (“suhu, ke go kalama, doga A-ba-tsho; taa eja”), which translates as: “At nigh it’s time to come aboard, [to] leave behind your fellow Dark-Ones; [to] come and taste [something else]). Here, Enki is inviting the scribe to experience the chance to elevate himself beyond the ordinary people of the Abzu (Africa); to now dine with gods, be an Insider. Line Ten: en nu-dim-mud-ramu-un-na-sug-sug-ge-ec (“Ene dimu-motho, rra-Mu, n’aa sug-sugeka”: This god-man (i.e. Enki), Lord of Mu, he too was polished by this experience.” Here, the scribe is effectively saying that space-flight is indeed what made the gods, the Anunnaki, so polished and experienced. Line Eleven: e kug-ga i-ni-in-du na za-gin-na i-ni-in-gun (“E kuga e nna ntu;nne sa kena e nna En, gono”: He woke up to become a god; he entered there [space-ship] to become a lord).”
Once again, the scribe is bragging about his transformation from being ‘ordinary’.
Line Twelve: gal-le-ec kug-sig-ga cu tag ba-ni-in-dug (“Ga le lle e ke ke ga-go-sega;ga ko tage ba nni-ini Indoga”: But must not cry out as if stabbed; it [space flight] does not make the astronauts mad/confused”. In other words, space-flight is scary, but one must not show this; the astronauts have survived it many times. Line Thirteen: eridugki-ga egu-a bi-in-du (“He re doga Ki, ga e a kua; e be ntu: When we left Earth, he never screamed, he remained quiet”, the scribe says, duly speaking proudly of himself as the m’doga-doga blasted off.
Line Fourteen: sig-bi inim dug-dug ad gi-gi (se je bobe ini m’doga-dogu:ha di je-je] : Don’t eat much when in the m’doga-doga: they don’t just eat [when they feel like it].” The scribe is talking as an experienced man now duly dispensing good advice to the less fortunate. So far, even with the mien of bravado he cultivates, the scribe seems grateful for the trip. Next week however, we discern a layer the gods were never meant to perceive; where – using the very same diction – he talks of a major ‘down-side’ to the trip to N’ibiru that left him with enduring bitterness about having been foolish enough to have made that trip!
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