debbo inserire uni strano quadrato magico alfa numerico e con altri dati di suoni luce etc..relativo a serapis


im5.freeforumzone.it/up/50/6/1644900156.png



per ora questa piccola ricerca sugli uomini squali cannibali o rapaci che praticavano sacrifici umani cannibalismo e rituali libbagini simili divorando la loro gente, figli ed i capi o tori celesti alla fine del loro regno etc...
Nommo Mythology

Dogon mythology states that Nommo was the first living creature created by the sky god Amma. Shortly after his creation, Nommo underwent a transformation and multiplied into four pairs of twins. One of the twins rebelled against the universal order created by Amma. To restore order to his creation, Amma sacrificed another of the Nommo progeny, whose body was dismembered and scattered throughout the world. This dispersal of body parts is seen by the Dogon as the source for the proliferation of Binu shrines throughout the DogonsÕ traditional territory; wherever a body part fell, a shrine was erected.

In the latter part of the 1940s, French anthropologists Marcel Griaule and Germaine Dieterlen (who had been working with the Dogon since 1931) were the recipients of additional, secret mythologies, concerning the Nommo. The Dogon reportedly related to Griaule and Dieterlen a belief that the Nommos were inhabitants of a world circling the star Sirius.
Miti a confronto:

The Nommos descended from the sky in a vessel accompanied by fire and thunder. After arriving, the Nommos created a reservoir of water and subsequently dove into the water. The Dogon legends state that the Nommos required a watery environment in which to live. According to the myth related to Griaule and Dieterlen: "The Nommo divided his body among men to feed them; that is why it is also said that as the universe "had drunk of his body," the Nommo also made men drink. He gave all his life principles to human beings." The Nommo was crucified on a tree, but was resurrected and returned to his home world. Dogon legend has it that he will return in the future to revisit the Earth in a human form.

,,,

Serapis

Aliases: Antinous
Location: Asia Minor? (Turkey?), Egypt
Cities: Sinope?, Alexandria, Memphis 
Estimated Date: 300s B.C. - 400s A.D.

1. He is a combination of Osiris and the Apis Bull

   In Alexandria, Osiris was worshipped as Serapis, a synchronization of the deities Osiris and Apis, popularized as a patron by the Ptolemies who ruled Egypt since Alexander the Great and then appropriated by the Romans.

2. He is called the “Good Shepherd”, “the Lamb”, and “the Fish”

   Serapis was known as the “Good Shepherd”, “the Lamb”, and “the Fish”.

3. He was worshipped in celibate mystery cults that offered a happy afterlife

   The worship of Serapis promised an afterlife of eternal bliss, and much like the Pauline tradition, it presented a universal doctrine thattranscended social and racial tribalism and imposed rules of celibacy, as did a great deal of Gnostic and Marcionite sects. Celibacy was even in some cases taken to the point of castration, much like the initiates of Adonis.

   There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

   "Blessed are the bodies of the virgins, for they shall be well-pleasing unto God and shall not lose the reward of their continence (chastity), for the word of the Father shall be unto them a work of salvation in the day of his Son, and they shall have rest world Without end." -Acts of Paul and Thecla 2:6

4. With his powers, Emperor Vespasian healed the blind using his own spit, just like Jesus

   Emperor Vespasian, who led the siege against Jerusalem in the 60s, was said to have been proclaimed the New Serapis when recognized as the new Roman Emperor in Alexandria. Two Egyptian commoners, one blind and one lame, claimed to have a dream from Serapis and asked Vespasian to heal them with the same relucantace as Jesus. Vespasian is said to have healed the blind man by wiping his eyes with spit, in the same manner Jesus did in Mark 8:23.

5. Christians were accused of taking their worship practices from him

   Carving of deified Antinous dated to 300s A.D.

   Coptic Christian carving dated 500s-600s A.D.

   
   
   Emperor Hadrian, who put down the Bar Kokhba Revolt in Jerusalem in the 130s and exiled all Jews from Jerusalem, said that Serapis worship and Christianity in Alexandria were identical and practiced in syncretism, adding that Serpais had contributed to Judaism and Samaritanism as well. Hadrian equated Serapis worship with Christianity, went on to found his own dying-and-rising mystery cult based on the strange death of his lover Antinous while undergoing special mystery rites on the Nile, making Antinous’ statue the third most common in antiquity after Augustus and Hadrian himself. As shown by Kenneth Humphreys the iconography of Antinuous from the 300s shows Antinous holding a cross and grapes looking exactly like Coptic Christian iconography from the 500s or 600s.

   The Egyptians, whom you are pleased to commend to me, I know thoroughly from a close observation, to be a light, fickle, and inconstant people, changing with every turn of fortune. The Christians among them are worshippers of Serapis, and those calling themselves bishops of Christ scruple not to act as the votaries of that God. The truth is, there is no one, whether Ruler of a synagogue, or Samaritan, or Presbyter of the Christians, or mathematician, or astrologer, or magician, that does not do homage to Serapis. The Patriarch himself, when he comes to Egypt, is by some compelled to worship Serapis, and by others, Christ. It is a race of men, of all the most seditious, vain and mischievous. Hadrian went on to found his own dying-and-rising mystery cult based on the strange death of his lover Antinous while undergoing special mystery rites on the Nile, making Antinous’ statue the third most common in antiquity after Augustus and Hadrian himself. The iconography of Antinuous from the 300s shows Antinous holding a cross and grapes, looking exactly like Coptic Christian iconography from the 500s or 600s.

   
   Antinous as Serapis

Il quadrato magico parlante/vivo ha rivelato molti segreti...Il sette abbinato a serapis/enki/osiride passato da persona a persona con il sacrificio/uccisione del capo gruppo immolato per la salvezza dei capi/sacerdoti che ne usavano il potere che diveniva sempre piu' debole...



A third time Enki succumbs to temptation, and attempts seduction of Uttu. Upset about Enki's reputation, Uttu consults Ninhursag, who, upset at the promiscuous wayward nature of her spouse, advises Uttu to avoid the riverbanks, the places likely to be affected by flooding, the home of Enki. In another version of this myth Ninhursag takes Enki's semen from Uttu's womb and plants it in the earth where eight plants rapidly germinate. With his two-faced servant and steward Isimud, "Enki, in the swampland, in the swampland lies stretched out, 'What is this (plant), what is this (plant). His messenger Isimud, answers him; 'My king, this is the tree-plant', he says to him. He cuts it off for him and he (Enki) eats it". And so, despite warnings, Enki consumes the other seven fruit. Consuming his own semen, he falls pregnant (ill with swellings) in his jaw, his teeth, his mouth, his hip, his throat, his limbs, his side and his rib. The gods are at a loss to know what to do, chagrinned they "sit in the dust". As Enki lacks a womb with which to give birth, he seems to be dying with swellings. The fox then asks Enlil King of the Gods, "If I bring Ninhursag before thee, what shall be my reward?" Ninhursag's sacred fox then fetches the goddess.

Ninhursag relents and takes Enki's Ab (water, or semen) into her body, and gives birth to gods of healing of each part of the body. Abu for the Jaw, Nintul for the Hip, Ninsutu for the tooth, Ninkasi for the mouth, Dazimua for the side, Enshagag for the Limbs. The last one, Ninti (Lady Rib), is also a pun on Lady Life, a title of Ninhursag herself. The story thus symbolically reflects the way in which life is brought forth through the addition of water to the land, and once it grows, water is required to bring plants to fruit. It also counsels balance and responsibility, nothing to excess.

Ninti, the title of Ninhursag, also means "the mother of all living", and was a title given to the later Hurrian goddess Kheba. This is also the title given in the Bible to Eve, the Hebrew and Aramaic Ḥawwah (חוה), who was made from the rib of Adam, in a strange reflection of the Sumerian myth, in which Adam — not Enki — walks in the Garden of Paradise.[10]
Enki and the Making of Man

After six generations of gods, in the Babylonian "Enuma Elish", in the seventh generation, (Akkadian "shapattu" or sabath), the younger Igigi gods, the sons and daughters of Enlil and Ninlil, go on strike and refuse their duties of keeping the creation working. Abzu God of fresh water, co-creator of the cosmos, threatens to destroy the world with his waters, and the Gods gather in terror. Enki promises to help and puts Abzu to sleep, confining him in irrigation canals and places him in the Kur, beneath his city of Eridu. But the universe is still threatened, as Tiamat, angry at the imprisonment of Abzu and at the prompting of her son and vizier Kingu, decides to take back the creation herself. The gods gather again in terror and turn to Enki for help, but Enki who harnessed Abzu, Tiamat's consort, for irrigation refuses to get involved. The gods then seek help elsewhere, and the patriarchal Enlil, their father, God of Nippur, promises to solve the problem if they make him King of the Gods. In the Babylonian tale, Enlil's role is taken by Marduk, Enki's son, and in the Assyrian version it is Asshur. After dispatching Tiamat with the "arrows of his winds" down her throat and constructing the heavens with the arch of her ribs, Enlil places her tail in the sky as the Milky Way, and her crying eyes become the source of the Tigris and Euphrates. But there is still the problem of "who will keep the cosmos working". Enki, who might have otherwise come to their aid, is lying in a deep sleep and fails to hear their cries. His mother Nammu (creatrix also of Abzu and Tiamat) "brings the tears of the gods" before Enki and says

Oh my son, arise from thy bed, from thy (slumber), work what is wise,
Fashion servants for the Gods, may they produce their (bread?).

Enki then advises that they create a servant of the gods, humankind, out of clay and blood.[11] Against Enki's wish the Gods decide to slay Kingu, and Enki finally consents to use Kingu's blood to make the first human, with whom Enki always later has a close relationship, the first of the seven sages, seven wise men or "Abgallu" (Ab = water, Gal = great, Lu = Man), also known as Adapa. Enki assembles a team of divinities to help him, creating a host of "good and princely fashioners". He tells his mother

Oh my mother, the creature whose name thou has uttered, it exists,
Bind upon it the (will?) of the Gods;
Mix the heart of clay that is over the Abyss,
The good and princely fashioners will thicken the clay
Thou, do thou bring the limbs into existence;
Ninmah (the Earth-mother goddess (Ninhursag, his wife and consort) will work above thee
(Nintu?) (goddess of birth) will stand by thy fashioning;
Oh my mother, decree thou its (the new born's) fate.

Adapa, the first man fashioned, later goes and acts as the advisor to the King of Eridu, when in the Sumerian Kinglist, the "Me" of "kingship descends on Eridu".

Samuel Noah Kramer, believes that behind this myth of Enki's confinement of Abzu lies an older one of the struggle between Enki and the Dragon Kur (the underworld)[10]

The Atrahasis-Epos has it that Enlil requested from Nammu the creation of humans. And Nammu told him that with the help of Enki (her son) she can create humans in the image of gods.
Confuser of languages

In the Sumerian epic entitled Enmerkar and the Lord of Aratta, in a speech of Enmerkar, an incantation is pronounced that has a mythical introduction. Kramer's translation is as follows:[12]

Once upon a time there was no snake, there was no scorpion,

There was no hyena, there was no lion,
There was no wild dog, no wolf,
There was no fear, no terror,
Man had no rival.

In those days, the lands of Subur (and) Hamazi,
Harmony-tongued Sumer, the great land of the decrees of princeship,
Uri, the land having all that is appropriate,
The land Martu, resting in security,
The whole universe, the people in unison
To Enlil in one tongue [spoke].

(Then) Enki, the lord of abundance (whose) commands are trustworthy,
The lord of wisdom, who understands the land,
The leader of the gods,
Endowed with wisdom, the lord of Eridu
Changed the speech in their mouths, [brought] contention into it,
Into the speech of man that (until then) had been one.

Enki and the Deluge
Main article: Sumerian creation myth

According to Sumerian mythology, Enki also assisted humanity to survive the Deluge designed to kill them. In the later Legend of Atrahasis, Enlil, the king of the gods, sets out to eliminate humanity, whose noise is disturbing his rest. He successively sends drought, famine and plague to eliminate humanity, but Enki thwarts his half-brother's plans by teaching Atrahasis how to counter these threats. Each time, Atrahasis asks the population to abandon worship of all gods, except the one responsible for the calamity, and this seems to shame them into relenting. Humans, however, proliferate a fourth time. Enraged, Enlil convenes a Council of Deities and gets them to promise not to tell humankind that he plans their total annihilation. Enki does not tell Atrahasis directly, but speaks to him in secret via a reed wall. He instructs Atrahasis to build a boat in order to rescue his family and other living creatures from the coming deluge. After the seven-day Deluge, the flood hero frees a swallow, a raven and a dove in an effort to find if the flood waters have receded. Upon landing, a sacrifice is made to the gods. Enlil is angry his will has been thwarted yet again, and Enki is named as the culprit. Enki explains that Enlil is unfair to punish the guiltless, and the gods institute measures to ensure that humanity does not become too populous in the future. This is one of the oldest of the surviving Middle Eastern Deluge myths.
Enki and Inanna

In his connections with Inanna, Enki shows other aspects of his non-Patriarchal nature. The myth Enki and Inanna[13][14] tells the story of the young goddess of the É-anna temple of Uruk, who visits the senior god of Eridu, and is entertained by him in a feast. The seductive god plies her with beer, and the young goddess maintains her virtue, whilst Enki proceeds to get drunk. In generosity he gives her all the gifts of his Me, the gifts of civilized life. Next morning, with a hangover, he asks his servant Isimud for his Me, only to be informed that he has given them to Inanna. Upset at his actions, he sends Galla demons to recover them. Inanna escapes her pursuers and arrives safely back at the quay at Uruk. Enki realises that he has been tricked in his hubris and accepts a peace treaty forever with Uruk.

Politically, this myth would seem to indicate events of an early period when political authority passed from Enki's city of Eridu to Inanna's city of Uruk.

In the myth of Inanna's descent,[14] Inanna, in order to console her grieving sister Ereshkigal, who is mourning the death of her husband Gugalana (gu, bull, gal, big, ana, sky/heaven), slain by Gilgamesh and Enkidu, sets out to visit her sister. She tells her servant Ninshubur (Lady Evening), a reference to Inanna's role as the evening star, that if she does not return in three days, to get help from her father Anu, Enlil, king of the gods, or Enki. When she does not return, Ninshubur approaches Anu only to be told that he understands that his daughter is strong and can take care of herself. Enlil tells Ninshubur he is much too busy running the cosmos. Enki immediately expresses concern and dispatches his Galla demons, Galaturra or Kurgarra, sexless beings created from the dirt from beneath the god's finger-nails, to recover the young goddess. These beings may be the origin of the Greco-Roman Galli, androgynous beings of the third sex, similar to the American Indian berdache, who played an important part in early religious ritual.[15]

In the story Inanna and Shukaletuda,[16] Shukaletuda, the gardener, set by Enki to care for the date palm he had created, finds Inanna sleeping under the palm tree and rapes the goddess in her sleep. Awaking, she discovers that she has been violated and seeks to punish the miscreant. Shukaletuda seeks protection from Enki, whom Bottero[17] believes to be his father. In classic Enkian fashion, the father advises Shukaletuda to hide in the city where Inanna will not be able to find him. Enki, as the protector of whoever comes to seek his help, and as the empowerer of Inanna, here challenges the young impetuous goddess to control her anger so as to be better able to function as a great judge.

Eventually, after cooling her anger, she too seeks the help of Enki, as spokesperson of the "assembly of the gods", the Igigi and the Anunnaki. After she presents her case, Enki sees that justice needs to be done and promises help, delivering knowledge of where the miscreant is hiding.
Portrayal
Detail of the Adda Seal (c. 2300 BC, British Museum 89115)

Enki was considered a god of life and replenishment, and was often depicted with two streams of water flowing into his shoulders, one the Tigris, the other the Euphrates. Alongside him were trees symbolising the female and male aspects of nature, each holding the female and male aspects of the 'Life Essence', which he, as apparent alchemist of the gods, would masterfully mix to create several beings that would live upon the face of the earth.
Temple

The Temple of Enki, variously called the E-Abzu or the E-gur, was the first known to have been built in Southern Iraq. Four separate excavations at the site of Eridu have demonstrated the existence of a shrine dating back to the earliest Ubaid period, over 6,500 years ago. Over the following 4,500 years, the temple was expanded 18 times, until it was abandoned during the Persian period.[18] On this basis Thorkild Jacobsen[19] has hypothesized that the original deity of the temple was Abzu, with his attributes later being taken by Enki over time. P. Steinkeller believes during the earliest period Enki had a subordinate position to a goddess (possibly Ninhursag, taking the role of divine consort or high priest,[20] later taking priority. The Enki temple had at its entrance a pool of fresh water, and excavation has found numerous carp bones, suggesting collective feasts. Carp are shown in the twin water flows running into the later God Enki, suggesting continuity of these features over a very long period. These features were found at all subsequent Sumerian temples, suggesting that this temple established the pattern for all subsequent Sumerian temples. "All rules laid down at Eridu were faithfully observed".[21]
Influence

Enki and later Ea were apparently depicted, sometimes, as a man covered with the skin of a fish, and this representation, as likewise the name of his temple E-apsu, "house of the watery deep", points decidedly to his original character as a god of the waters (see Oannes). Around the excavation of the 18 shrines found on the spot, thousands of carp bones were found, consumed possibly in feasts to the god. Of his cult at Eridu, which goes back to the oldest period of Mesopotamian history, nothing definite is known except that his temple was also associated with Ninhursag's temple which was called Esaggila, "the lofty head house" (E, house, sag, head, ila, high; or Akkadian goddess = Ila), a name shared with Marduk's temple in Babylon, pointing to a staged tower or ziggurat (as with the temple of Enlil at Nippur, which was known as E-kur (kur, hill)), and that incantations, involving ceremonial rites in which water as a sacred element played a prominent part, formed a feature of his worship. This seems also implicated in the epic of the hieros gamos or sacred marriage of Enki and Ninhursag (above), which seems an etiological myth of the fertilisation of the dry ground by the coming of irrigation water (from Sumerian a, ab, water or semen). The early inscriptions of Urukagina in fact go so far as to suggest that the divine pair, Enki and Ninki, were the progenitors of seven pairs of gods, including Enki as god of Eridu, Enlil of Nippur, and Su'en (or Sin) of Ur, and were themselves the children of An (sky, heaven) and Ki (earth).[22] The pool of the Abzu at the front of his temple was adopted also at the temple to Nanna (Akkadian Sin) the Moon, at Ur, and spread from there throughout the Middle East. It is believed to remain today as the sacred pool at Mosques, or as the holy water font in Catholic or Eastern Orthodox churches.[23]

Whether Eridu at one time also played an important political role in Sumerian affairs is not certain, though not improbable. At all events the prominence of "Ea" led, as in the case of Nippur, to the survival of Eridu as a sacred city, long after it had ceased to have any significance as a political center. Myths in which Ea figures prominently have been found in Assurbanipal's library, and in the Hattusas archive in Hittite Anatolia. As Ea, Enki had a wide influence outside of Sumer, being equated with El (at Ugarit) and possibly Yah (at Ebla) in the Canaanite 'ilhm pantheon, he is also found in Hurrian and Hittite mythology, as a god of contracts, and is particularly favourable to humankind. It has been suggested that etymologiically Ea was comes from the term *hyy (life), referring to Enki's waters as life giving.[24] Enki/Ea is essentially a god of civilization, wisdom, and culture. He was also the creator and protector of man, and of the world in general. Traces of this version of Ea appear in the Marduk epic celebrating the achievements of this god and the close connection between the Ea cult at Eridu and that of Marduk. The correlation between the two rises from two other important connections: (1) that the name of Marduk's sanctuary at Babylon bears the same name, Esaggila, as that of a temple in Eridu, and (2) that Marduk is generally termed the son of Ea, who derives his powers from the voluntary abdication of the father in favour of his son. Accordingly, the incantations originally composed for the Ea cult were re-edited by the priests of Babylon and adapted to the worship of Marduk, and, similarly, the hymns to Marduk betray traces of the transfer to Marduk of attributes which originally belonged to Ea.

It is, however, as the third figure in the triad (the two other members of which were Anu and Enlil) that Ea acquires his permanent place in the pantheon. To him was assigned the control of the watery element, and in this capacity he becomes the shar apsi; i.e. king of the Apsu or "the deep". The Apsu was figured as the abyss of water beneath the earth, and since the gathering place of the dead, known as Aralu, was situated near the confines of the Apsu, he was also designated as En-Ki; i.e. "lord of that which is below", in contrast to Anu, who was the lord of the "above" or the heavens. The cult of Ea extended throughout Babylonia and Assyria. We find temples and shrines erected in his honour, e.g. at Nippur, Girsu, Ur, Babylon, Sippar, and Nineveh, and the numerous epithets given to him, as well as the various forms under which the god appears, alike bear witness to the popularity which he enjoyed from the earliest to the latest period of Babylonian-Assyrian history. The consort of Ea, known as Ninhursag, Ki, Uriash Damkina, "lady of that which is below", or Damgalnunna, "big lady of the waters", originally was fully equal with Ea, but in more patriarchal Assyrian and Neo-Babylonian times plays a part merely in association with her lord. Generally, however, Enki seems to be a reflection of pre-patriarchal times, in which relations between the sexes were characterised by a situation of greater gender equality. In his character, he prefers persuasion to conflict, which he seeks to avoid if possible.
Ea and West Semitic deities

In 1964, a team of Italian archaeologists under the direction of Paolo Matthiae of the University of Rome La Sapienza performed a series of excavations of material from the third-millennium BCE city of Ebla. Much of the written material found in these digs was later translated by Giovanni Pettinato.

Among other conclusions, he found a tendency among the inhabitants of Ebla to replace the name of El, king of the gods of the Canaanite pantheon (found in names such as Mikael), with Ia.[citation needed]

Jean Bottero (1952)[25] and others[26] suggested that Ia in this case is a West Semitic (Canaanite) way of saying Ea, Enki's Akkadian name, associating the Canaanite theonym Yahu, and ultimately Hebrew YHWH. Some scholars remain skeptical of the theory while explaining how it might have been misinterpreted.[27] Ia has also been compared by William Hallo[28] with the Ugaritic Yamm (sea), (also called Judge Nahar, or Judge River) whose earlier name in at least one ancient source was Yaw, or Ya'a....

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sp3ranza, 8/16/2016 6:29 AM:

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mmm

Anu is the same as "The Lord, the most high God", The God as mentioned in Genesis during the lifetime of Abraham (Melchizedek the King of Salem was a priest of the most high God).

Antu - Antum - Anatum
"the earth", A Sumerian goddess of creation, the feminine counterpart and first consort of the sky-god Anu.

Anu and Antu also produced the Anunnaki - the underworld gods, and the Utukki - the seven evil demons.
www.bibliotecapleyades.net/sumer_anunnaki/esp_sumer_annunak...

(7) Atrahasis or Uta-Napishtim, like the Sumerian Ziusudra are all the same as Noah in the Bible,

there is written :

Gn:6:14: Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

Gn:6:17: And, behold, I, even I (8), do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.

Gn:6:18: But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.

Gn:6:19: And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.

Gn: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.

Gn:7:11: In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

See also the Sumerian tablets called Enki and the World order at the end:
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Utukki
The Seven Evil Spirits
R.C. Thompson, translator

The Devils and Evil Spirits of Babylonia, London 1903 [1]

from SacredTexts Website


Raging storms, evil gods are they
Ruthless demons, who in heaven's vault were created, are they,
Workers of evil are they,
They lift up the head to evil, every day to evil
Destruction to work.
Of these seven the first is the South wind...
The second is a dragon, whose mouth is opened...
That none can measure.
The third is a grim leopard, which carries off the young ...
The fourth is a terrible Shibbu ...
The fifth is a furious Wolf, who knoweth not to flee,
The sixth is a rampant ... which marches against god and king.
The seventh is a storm, an evil wind, which takes vengeance,
Seven are they, messengers to King Anu are they,
From city to city darkness work they,
A hurricane, which mightily hunts in the heavens, are they
Thick clouds, that bring darkness in heaven, are they,
Gusts of wind rising, which cast gloom over the bright day, are they,
With the Imkhullu [2] the evil wind, forcing their way, are they,
The overflowing of Adad [3] mighty destroyers, are they,
At the right of Adad stalking, are they,
In the height of heaven, like lightning flashing, are they,
To wreak destruction forward go they ,
In the broad heaven, the home of Anu, the King, evilly do they arise, and none to oppose.
When Enlil heard these tidings, a plan in his heart he pondered,
With Ea, exalted Massu of the gods, be took counsel. Sin, Shamash, and Ishtar, whom he had set to order the vault of heaven,
With Anu he divided the lordship of the whole heaven,
To these three gods, his offspring
Day and night, without ceasing, he ordained to stand,
When the seven evil gods stormed the vault of heaven,
Before the gleaming Sin, they set themselves angrily, [4]
The mighty Shamash, Adad the warrior, they brought on their side,
Ishtar, with Anu the King, moved into a shining dwelling, exercising dominion over the heavens,

[Nearly ten lines here are unreadable.]

Day and night he was dark (i.e., Sin), in the dwelling of his dominion he sat not down,
The evil gods, the messengers of Anu, the King, are they,
Raising their evil heads, in the night shaking themselves, are they,
Evil searching out, are they,
From the heaven, like a wind, over the land rush they.
Enlil saw the darkening of the hero Sin in heaven,
The lord spoke to his minister Nusku,
O My minister Nusku, my message unto the ocean bring,
The tidings of my son Sin, who in heaven has been sadly darkened,
Unto Ea, in the ocean, announce it."
Nusku exalted the word of his lord,
To Ea, in the ocean, he went quickly,
To the prince, the exalted Massu the lord Nudimmud.[5]
Nusku, the word of his lord there announced Ea in the ocean heard that word,
He bit his lip and filled his mouth with wailing;
Ea called his son Marduk, and gave him the message:
"Go, my son Marduk,
Son of a prince, the gleaming Sin has been sadly darkened in heaven,
His darkening is seen in the heavens,
The seven evil gods, death-dealing, fearless are they,
The seven evil gods, like a flood, rush on, the land they fall upon, do they,
Against the land, like a storm, they rise, do they,
Before the gleaming Sin, they set themselves angrily;
The mighty Shamash, Adad the warrior, they brought on their side."


NOTES:

[1] This story is the sixteenth tablet of a series called the "Evil Demon Series," of which we have an Assyrian with a parallel Sumerian text. Presumably, therefore, it was a very ancient legend.
[2] The Imkhullu appears also in the Creation Epic.
[3] Adad is god of storm, Anu of heaven, Enlil of storm, Sin of the Moon, Shamash of the Sun, and Ishtar of love and fruitfulness. The meaning of Massu is unknown; but Ea was long the chief ruler.
[4] The evil gods darken the moon by an eclipse, Shamash helping them by withdrawing his light from the moon, and Adad by sending cloudy weather.
[5] A name for Ea.





DESCRIPTIONS OF "THE SEVEN"


I
Destructive storms and evil winds are they,
A storm of evil, presaging the baneful storm,
A storm of evil, forerunner of the baneful storm.
Mighty children, mighty sons are they,
Messengers of Namtar are they,
Throne-bearers of Ereshkigal. [1]
The flood driving through the land are they.
Seven gods of the wide heavens,
Seven gods of the broad earth,
Seven robber-gods are they.
Seven gods of universal sway,
Seven evil gods,
Seven evil demons,
Seven evil and violent demons,
Seven in heaven, seven on earth.

II
Neither male nor female are they.
Destructive whirlwinds they,
Having neither wife nor offspring.
Compassion and mercy they do not know.
Prayer and supplication they do not hear.
Horses reared in the mountains, Hostile to Ea.
Throne-bearers of the gods are they.
Standing on the highway, befouling the street. Evil are they, evil are they,
Seven they are, seven they are, Twice seven they are.

III
The high enclosures, the broad enclosures like a flood they pass through.
From house to house they dash along.
No door can shut them out,
No bolt can turn them back.
Through the door, like a snake, they glide,
Through the hinge, like the wind, they storm.
Tearing the wife from the embrace of the man,
Snatching the child from the knees of a man,
Driving the freedman from his family home.

[1] The mistress of the netherworld, while Namtar is the god of pestilence.





CHARM AGAINST THE SEVEN EVIL SPIRITS


Seven are they, seven are they!
In the channel of the deep seven are they!
In the radiance of heaven seven are they!
In the channel of the deep in a palace grew they up.
Male they are not, female they are not.
In the midst of the deep are their paths.
Wife they have not, son they have not.
Order and kindness know they not.
Prayer and supplication hear they not.
The cavern in the mountain they enter.
Unto Hea are they hostile.
The throne-bearers of the gods are they.
Disturbing the lily in the torrents are they set.
Baleful are they, baleful are they.
Seven are they, seven are they, seven twice again are they.
May the spirits of heaven remember, may the spirits of earth remember.
=============================



Enki and the world order: translation

1-16Grandiloquent lord of heaven and earth, self-reliant, father Enki, engendered by a bull, begotten by a wild bull, cherished by Enlil the Great Mountain, beloved by holy An, king, mes tree planted in the Abzu, rising over all lands; great dragon who stands in Eridug, whose shadow covers heaven and earth, a grove of vines extending over the Land, Enki, lord of plenty of the Anuna gods, Nudimmud, mighty one of the E-kur, strong one of heaven and earth! Your great house is founded in the Abzu, the great mooring-post of heaven and earth. Enki, from whom a single glance is enough to unsettle the heart of the mountains; wherever bison are born, where stags are born, where ibex are born, where wild goats are born, in meadows ......, in hollows in the heart of the hills, in green ...... unvisited by man, you have fixed your gaze on the heart of the Land like a halhal reed.

17-31Counting the days and putting the months in their houses, so as to complete the years and to submit the completed years to the assembly for a decision, taking decisions to regularise the days: father Enki, you are the king of the assembled people. You have only to open your mouth for everything to multiply and for plenty to be established. Your branches ...... green with their fruit ......, ...... do honour to the gods. ...... in its forests is like a fleecy garment. Good sheep and good lambs do honour to ....... When ...... the prepared fields, ...... will accumulate stockpiles and stacks. ...... there is oil, there is milk, produced by the sheepfold and cow-pen. The shepherd sweetly sings his rustic song, the cowherd spends the day rocking his churns. Their products would do honour to the late lunches in the gods' great dining hall.

32-37Your word fills the young man's heart with vigour, so that like a thick-horned bull he butts about in the courtyard. Your word bestows loveliness on the young woman's head, so that the people in their settled cities gaze at her in wonder.
2 lines unclear

38-47Enlil, the Great Mountain, has commissioned you to gladden the hearts of lords and rulers and wish them well. Enki, lord of prosperity, lord of wisdom, lord, the beloved of An, the ornament of Eridug, who establish commands and decisions, who well understands the decreeing of fates: you close up the days ......, and make the months enter their houses. You bring down ......, you have reached their number. You make the people dwell in their dwelling places ......., you make them follow their herdsman .......
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50-51You turn weapons away from their houses ......, you make the people safe in their dwellings .......

52-60When father Enki goes forth to the inseminated people, good seed will come forth. When Nudimmud goes forth to the good pregnant ewes, good lambs will be born; when he goes forth to the fecund cows, good calves will be born; whe he goes forth to the good pregnant goats, good kids will be born. If you go forth to the cultivated fields, to the good germinating fields, stockpiles and stacks can be accumulated on the high plain. If you go forth to the parched areas of the Land,
2 lines missing or unclear

61-80Enki, the king of the Abzu, justly praises himself in his majesty: "My father, the king of heaven and earth, made me famous in heaven and earth. My elder brother, the king of all the lands, gathered up all the divine powers and placed them in my hand. I brought the arts and crafts from the E-kur, the house of Enlil, to my Abzu in Eridug. I am the good semen, begotten by a wild bull, I am the first born of An. I am a great storm rising over the great earth, I am the great lord of the Land. I am the principal among all rulers, the father of all the foreign lands. I am the big brother of the gods, I bring prosperity to perfection. I am the seal-keeper of heaven and earth. I am the wisdom and understanding of all the foreign lands. With An the king, on An's dais, I oversee justice. With Enlil, looking out over the lands, I decree good destinies. He has placed in my hands the decreeing of fates in the 'Place where the sun rises'. I am cherished by Nintud. I am named with a good name by Ninhursaja. I am the leader of the Anuna gods. I was born as the firstborn son of holy An."

81-83After the lord had proclaimed his greatness, after the great prince had eulogised himself, the Anuna gods stood there in prayer and supplication:

84-85"Praise be to Enki, the much-praised lord who controls all the arts and crafts, who takes decisions!"

86-88In a state of high delight Enki, the king of the Abzu, again justly praises himself in his majesty: "I am the lord, I am one whose word is reliable, I am one who excels in everything.

89-99"At my command, sheepfolds have been built, cow-pens have been fenced off. When I approach heaven, a rain of abundance rains from heaven. When I approach earth, there is a high carp-flood. When I approach the green meadows, at my word stockpiles and stacks are accumulated. I have built my house, a shrine, in a pure place, and named it with a good name. I have built my Abzu, a shrine, in ......, and decreed a good fate for it. The shade of my house extends over the ...... pool. By my house the suhur carp dart among the honey plants, and the ectub carp wave their tails among the small gizi reeds. The small birds chirp in their nests.

100-122"The lords ...... to me. I am Enki! They stand before me, praising me. The abgal priests and abrig officials who ...... stand before me ...... distant days. The enkum and ninkum officiants organise ....... They purify the river for me, they ...... the interior of the shrine for me. In my Abzu, sacred songs and incantations resound for me. My barge 'Crown', the 'Stag of the Abzu', transports me there most delightfully. It glides swiftly for me through the great marshes to wherever I have decided, it is obedient to me. The stroke-callers make the oars pull in perfect unison. They sing for me pleasant songs, creating a cheerful mood on the river. Nijir-sig, the captain of my barge, holds the golden sceptre for me. I am Enki! He is in command of my boat 'Stag of the Abzu'. I am the lord! I will travel! I am Enki! I will go forth into my Land! I, the lord who determines the fates, ......,"
4 lines unclear

123-130"I will admire its green cedars. Let the lands of Meluha, Magan and Dilmun look upon me, upon Enki. Let the Dilmun boats be loaded (?) with timber. Let the Magan boats be loaded sky-high. Let the magilum boats of Meluha transport gold and silver and bring them to Nibru for Enlil, king of all the lands."

131-133He presented animals to those who have no city, to those who have no houses, to the Martu nomads.

134-139The Anuna gods address affectionately the great prince who has travelled in his Land: "Lord who rides upon the great powers, the pure powers, who controls the great powers, the numberless powers, foremost in all the breadth of heaven and earth; who received the supreme powers in Eridug, the holy place, the most esteemed place, Enki, lord of heaven and earth -- praise!"

140-161All the lords and rulers, the incantation-priests of Eridug and the linen-clad priests of Sumer, perform the purification rites of the Abzu for the great prince who has travelled in his land; for father Enki they stand guard in the holy place, the most esteemed place. They ...... the chambers ......, they ...... the emplacements, they purify the great shrine of the Abzu ....... They bring there the tall juniper, the pure plant. They organise the holy ...... in the great music room ...... of Enki. Skilfully they build the main staircase of Eridug on the Good Quay. They prepare the sacred uzga shrine, where they utter endless prayers.
7 lines missing, damaged or unclear

162-165For Enki, ...... squabbling together, and the suhurmac carp dart among the honey plants, again fighting amongst themselves for the great prince. The ectub carp wave their tails among the small gizi reeds.

166-181The lord, the great ruler of the Abzu issues instructions on board the 'Stag of the Abzu' -- the great emblem erected in the Abzu, providing protection, its shade extending over the whole land and refreshing the people, the principal foundation (?), the pole planted in the ...... marsh, rising high over all the foreign lands. The noble captain of the lands, the son of Enlil, holds in his hand the sacred punt-pole, a mes tree ornamented in the Abzu which received the supreme powers in Eridug, the holy place, the most esteemed place. The hero proudly lifts his head towards the Abzu.
6 lines missing or unclear

182-187Sirsir ......, the boatman of the barge, ...... the boat for the lord. Nijir-sig, the captain of the barge, holds the holy sceptre for the lord. The fifty lahama deities of the subterranean waters speak affectionately to him. The stroke-callers, like heavenly gamgam birds, .......

188-191The intrepid king, father Enki ...... in the Land. Prosperity was made to burgeon in heaven and on earth for the great prince who travels in the Land. Enki decreed its fate:

192-209"Sumer, Great Mountain, land of heaven and earth, trailing glory, bestowing powers on the people from sunrise to sunset: your powers are superior powers, untouchable, and your heart is complex and inscrutable. Like heaven itself, your good creative force (?), in which gods too can be born, is beyond reach. Giving birth to kings who put on the good diadem, giving birth to lords who wear the crown on their heads -- your lord, the honoured lord, sits with An the king on An's dais. Your king, the Great Mountain, father Enlil, the father of all the lands, has blocked you impenetrably (?) like a cedar tree. The Anuna, the great gods, have taken up dwellings in your midst, and consume their food in your giguna shrines with their single trees. Household Sumer, may your sheepfolds be built and your cattle multiply, may your giguna touch the skies. May your good temples reach up to heaven. May the Anuna determine the destinies in your midst."

210-211Then he proceeded to the sanctuary of Urim. Enki, lord of the Abzu, decreed its fate:

212-218"City which possesses all that is fitting, bathed by water! sturdy bull, altar of abundance that strides across the mountains, rising like the hills, forest of hacur cypresses with broad shade, self-confident! May your perfect powers be well-directed. The Great Mountain Enlil has pronounced your name great in heaven and on earth. City whose fate Enki has decreed, sanctuary of Urim, you shall rise high to heaven!"

219-220Then he proceeded to the land of Meluha. Enki, lord of the Abzu, decreed its fate:

221-237"Black land, may your trees be great trees, may your forests be forests of highland mes trees! Chairs made from them will grace royal palaces! May your reeds be great reeds, may they ......! Heroes shall ...... them on the battlefield as weapons! May your bulls be great bulls, may they be bulls of the mountains! May their bellowing be the bellowing of wild bulls of the mountains! The great powers of the gods shall be made perfect for you! May the francolins of the mountains wear cornelian beards! May your birds all be peacocks! May their cries grace royal palaces! May all your silver be gold! May all your copper be tin-bronze! Land, may all you possess be plentiful! May your people ......! May your men go forth like bulls against their fellow men!"
2 lines unclear

238-247He cleansed and purified the land of Dilmun. He placed Ninsikila in charge of it. He gave ...... for the fish spawn, ate its ...... fish, bestowed palms on the cultivated land, ate its dates. ...... Elam and Marhaci ....... ...... to devour ....... The king endowed with strength by Enlil destroyed their houses, demolished (?) their walls. He brought their silver and lapis-lazuli, their treasure, to Enlil, king of all the lands, in Nibru.

248-249Enki presented animals to those who have no city, who have no houses, to the Martu nomads.

250-266After he had turned his gaze from there, after father Enki had lifted his eyes across the Euphrates, he stood up full of lust like a rampant bull, lifted his penis, ejaculated and filled the Tigris with flowing water. He was like a wild cow mooing for its young in the wild grass, its scorpion-infested cow-pen. The Tigris ...... at his side like a rampant bull. By lifting his penis, he brought a bridal gift. The Tigris rejoiced in its heart like a great wild bull, when it was born ....... It brought water, flowing water indeed: its wine will be sweet. It brought barley, mottled barley indeed: the people will eat it. It filled the E-kur, the house of Enlil, with all sorts of things. Enlil was delighted with Enki, and Nibru was glad. The lord put on the diadem as a sign of lordship, he put on the good crown as a sign of kingship, touching the ground on his left side. Plenty came forth out of the earth for him.

267-273Enki, the lord of the destinies, Enki, the king of the Abzu, placed in charge of all this him who holds a sceptre in his right hand, him who with glorious mouth submits to verification the devouring force of Tigris and Euphrates, while prosperity pours forth from the palace like oil -- Enbilulu, the inspector of waterways.

274-277He called the marshes and gave them the various species of carp, he spoke to the reedbeds and bestowed on them the old and new growths of reeds.
2 lines missing

278-284He issued a challenge ....... Enki placed in charge of all this him from whose net no fish escapes, him from whose trap no living thing escapes, him from whose bird-net no bird escapes,
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-- ......, who loves fish.

285-298The lord established a shrine, a holy shrine, whose interior is elaborately constructed. He established a shrine in the sea, a holy shrine, whose interior is elaborately constructed. The shrine, whose interior is a tangled thread, is beyond understanding. The shrine's emplacement is situated by the constellation the Field, the holy upper shrine's emplacement faces towards the Chariot constellation. Its terrifying awesomeness is a rising wave, its splendour is fearsome. The Anuna gods dare not approach it. ...... to refresh their hearts, the palace rejoices. The Anuna stand by with prayers and supplications. They set up a great altar for Enki in the E-engura, for the lord ....... The great prince ....... ...... the pelican of the sea.
1 line unclear

299-308He filled the E-kur, the house of Enlil, with goods of all sorts. Enlil was delighted with Enki, and Nibru was glad. Enki placed in charge of all this, over the wide extent of the sea, her who sets sail ...... in the holy shrine, who induces sexual intercourse ......, who ...... over the enormous high flood of the subterranean waters, the terrifying waves, the inundation of the sea ......, who comes forth from the ......, the mistress of Sirara, ...... -- Nance.

309-317He called to the rain of the heavens. He ...... as floating clouds. He made ...... rising at the horizon. He turned the mounds into fields ....... Enki placed in charge of all this him who rides on the great storms, who attacks with lightning bolts, the holy bar which blocks the entrance to the interior of heaven, the son of An, the canal inspector of heaven and earth -- Ickur, the bringer of plenty, the son of An.

318-325He organised ploughs, yokes and teams. The great prince Enki bestowed the horned oxen that follow ......, he opened up the holy furrows, and made the barley grow on the cultivated fields. Enki placed in charge of them the lord who wears the diadem, the ornament of the high plain, him of the implements, the farmer of Enlil -- Enkimdu, responsible for ditches and dykes.

326-334The lord called the cultivated fields, and bestowed on them mottled barley. Enki made chickpeas, lentils and ...... grow. He heaped up into piles the early, mottled and innuha varieties of barley. Enki multiplied the stockpiles and stacks, and with Enlil's help he enhanced the people's prosperity. Enki placed in charge of all this her whose head and body are dappled, whose face is covered in syrup, the mistress who causes sexual intercourse, the power of the Land, the life of the black-headed -- Acnan, the good bread of the whole world.

335-340The great prince fixed a string to the hoe, and organised brick moulds. He penetrated the ...... like precious oil. Enki placed in charge of them him whose sharp-bladed hoe is a corpse-devouring snake that ......, whose brick mould in place is a tidy stack of hulled grain for the ewes -- Kulla, who ...... bricks in the Land.

341-348He tied down the strings and coordinated them with the foundations, and with the power of the assembly he planned a house and performed the purification rituals. The great prince put down the foundations, and laid the bricks. Enki placed in charge of all this him whose foundations once laid do not sag, whose good houses once built do not collapse (?), whose vaults reach up into the heart of the heavens like a rainbow -- Mucdama, Enlil's master builder.

349-357He raised a holy crown over the upland plain. He fastened a lapis-lazuli beard to the high plain, and made it wear a lapis-lazuli headdress. He made this good place perfect with grasses and herbs in abundance. He multiplied the animals of the high plain to an appropriate degree, he multiplied the ibex and wild goats of the pastures, and made them copulate. Enki placed in charge of them the hero who is the crown of the high plain, who is the king of the countryside, the great lion of the high plain, the muscular, the hefty, the burly strength of Enlil -- Cakkan, the king of the hills.

358-367He built the sheepfolds, carried out their cleaning, made the cow-pens, bestowed on them the best fat and cream, and brought luxury to the gods' dining places. He made the plain, created for grasses and herbs, achieve prosperity. Enki placed in charge of all this the king, the good provider of E-ana, the friend of An, the beloved son-in-law of the youth Suen, the holy spouse of Inana the mistress, the lady of the great powers who allows sexual intercourse in the open squares of Kulaba -- Dumuzid-ucumgal-ana, the friend of An.

368-380He filled the E-kur, the house of Enlil, with possessions. Enlil was delighted with Enki and Nibru was glad. He demarcated borders and fixed boundaries. For the Anuna gods, Enki situated dwellings in cities and disposed agricultural land into fields. Enki placed in charge of the whole of heaven and earth the hero, the bull who comes out of the hacur forest bellowing truculently, the youth Utu, the bull standing triumphantly, audaciously, majestically, the father of the Great City (an expression for the underworld), the great herald in the east of holy An, the judge who searches out verdicts for the gods, with a lapis-lazuli beard, rising from the horizon into the holy heavens -- Utu, the son born by Ningal.

381-386He picked out the tow from the fibres, and adapted it for rags (?). Enki greatly perfected the task of women. For Enki, the people ...... in suluhu garments. Enki placed in charge of them the honour of the palace, the dignity of the king -- Uttu, the conscientious woman, the silent one.

387-390Then, alone lacking any functions, the great woman of heaven, Inana, lacking any functions -- Inana came in to see her father Enki in his house, weeping to him, and making her complaint to him:

391-394"Enlil left it in your hands to confirm the functions of the Anuna, the great gods. Why did you treat me, the woman, in an exceptional manner? I am holy Inana -- where are my functions?

395-402"Aruru, Enlil's sister, Nintud, the lady of giving birth, is to get the holy birth-bricks as her prerogative. She is to carry off the lancet for umbilical cords, the special sand and leeks. She is to get the sila-jara bowl of translucent lapis lazuli (in which to place the afterbirth). She is to carry off the holy consecrated ala vessel. She is to be the midwife of the land! The birthing of kings and lords is to be in her hands."

403-405"My illustrious sister, holy Nininsina, is to get the jewellery of cuba stones. She is to be An's mistress. She is to stand beside An and speak to him whenever she desires.

406-411"My illustrious sister, holy Ninmug, is to get the golden chisel and the silver burin. She is to carry off her big flint antasura blade. She is to be the metal-worker of the Land. The fitting of the good diadem when a king is born and the crowning with the crown when a lord is born are to be in her hands.

412-417"My illustrious sister, holy Nisaba, is to get the measuring-reed. The lapis-lazuli measuring tape is to hang over her arm. She is to proclaim all the great powers. She is to demarcate boundaries and mark borders. She is to be the scribe of the Land. The planning of the gods' meals is to be in her hands.

418-421"Nance, the august lady, who rests her feet on the holy pelican, is to be the fisheries inspector of the sea. She is to be responsible for accepting delectable fish and delicious birds from there to go to Nibru for her father Enlil.

422-423"But why did you treat me, the woman, in an exceptional manner? I am holy Inana -- where are my functions?"

424-436Enki answered his daughter, holy Inana : "How have I disparaged you? Goddess, how have I disparaged you? How can I enhance you? Maiden Inana, how have I disparaged you? How can I enhance you? I made you speak as a woman with pleasant voice. I made you go forth ....... I covered ...... with a garment. I made you exchange its right side and its left side. I clothed you in garments of women's power. I put women's speech in your mouth. I placed in your hands the spindle and the hairpin. I ...... to you women's adornment. I settled on you the staff and the crook, with the shepherd's stick beside them.

437-444"Maiden Inana, how have I disparaged you? How can I enhance you? Amongst the ominous ocurrences in the hurly-burly of battle, I shall make you speak vivifying words; and in its midst, although you are not an arabu bird (a bird of ill omen), I shall make you speak ill-omened words also. I made you tangle straight threads; maiden Inana, I made you straighten out tangled threads. I made you put on garments, I made you dress in linen. I made you pick out the tow from the fibres, I made you spin with the spindle. I made you colour tufted (?) cloth with coloured threads."

445-450"Inana, you heap up human heads like piles of dust, you sow heads like seed. Inana, you destroy what should not be destroyed; you create what should not be created. You remove the cover from the cem drum of lamentations, Maiden Inana, while shutting up the tigi and adab instruments in their homes. You never grow weary with admirers looking at you. Maiden Inana, you know nothing of tying the ropes on deep wells."

451-471"But now, the heart has overflowed, the Land is restored; Enlil's heart has overflowed, the Land is restored. In his overflowing heart of mankind,"
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"...... lapis-lazuli headdress ...... is your prerogative, ...... is your prerogative, ......; is your prerogative, ...... is your prerogative."
10 lines unclear

472Praise be to father Enki.

Ricevuto durante visioni particolari, informazioni su come produrre il reale quadrato magico di SERAPIS, e quelle erano introduzioni/allenamenti...

quello vero, crea con le sue rotazioni, diversi altri quadrati magici 7x7 e schemi particolari di magia multipla, se cosi' la possiamo definire...si possono fare letture di numeri/colori/pianeti/metalli/note etc...e percepire le diverse dimensioni ormai impercettibili ai sensi umani abituati ad apprendere solo da fuori usando il 10 /100 dei nostri ancestrali potenziali divini messi fuori uso da queste droghe/draghi delle ere precedenti per necessita' particolari di metamorfosi interiori delle culture degli umani create con l'interazione/ecosistema di altre forme di vita illuminatrici/educatrici ma anche fulminatrici/divoratrici di umani perche' tutto aveva un prezzo, e loro chiedevano la vita umana di sacrifici umani secondo i loro rituali/offerte/libbaggini/pratiche relgiose dettate da queste entita' che si presentavano come entita' del divino che creavano i vari profeti sotto i loro ordini......