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gudug priests of previous aliens' gods predators of humans needed for their rebirths

Ultimo Aggiornamento: 08/10/2021 14:03
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brought on earth by infected meteorites, with spores of previous form of lives coming from a dead solar system compatible with ours and those form of lives, were predator/parasites of terrestrial lives, and humans were the number one tool/boat for their rebirths so were sacred plants forbidden fruits and drugs vital to their many rituals requesting human and animal sacrifices on regular bases to those cannibal gods creating mirror images on earth of their previous celestial kingdoms ...

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ETCSLtranslation
Search the English translations
Result: 22 paragraph(s)
Inana and Enki: c.1.3.1
"Where are the office of egir-zid priestess, the office of nin-diĝir priestess, the office of išib priest, the office of lu-maḫ priest, the office of gudug priest?" "My master has given them to his daughter."
Inana and Enki: c.1.3.1
"You have brought with you the office of egir-zid priestess, you have brought with you the office of nin-diĝir priestess, you have brought with you the office of išib priest, you have brought with you the office of lu-maḫ priest, you have brought with you the office of gudug priest."
Ninĝišzida's journey to the nether world: c.1.7.3
She was crying a lament to him at the boat's bow: "{ Brother } { (1 ms. has instead:) My brother }, let me sail away with you. Let me …… for you in your boat's stern, { brother } { (1 ms. has instead:) my brother }, let me sail away with you." { (1 ms. adds 2 lines:) "The gudug priest sits in the cabin at your boat's stern." She was crying a lament to him: "Let me sail away with you, my brother, let me sail away with you." }
Ninĝišzida's journey to the nether world: c.1.7.3
"My king will no longer shed tears in his eyes. The drum will …… his joy in tears. Come! May the fowler utter a lament for you in his well-stocked house, lord, may he utter a lament for you. How he has been humiliated! May the young fisherman utter a lament for you in his well-stocked house, lord, may he utter a lament for you. How he has been humiliated! May the mother of the dead gudug priest { utter a lament for you in her empty ĝipar } { ( 1 ms. has instead:), on whom the house of the palace looked with envy (?) }, utter a lament for you, lord, may she utter a lament for you. How he has been humiliated! May the mother high priestess utter a lament { for you who have left the ĝipar } { (1 ms. has instead:) for you, now dead, who used to be in your ĝipar }, lord, may she utter a lament for you. How he has been humiliated!"
The Flood story: c.1.7.4
……seat in heaven. …… flood. …… mankind. So he made ……. Then Nintur ……. Holy Inana made a lament for its people. Enki took counsel with himself. An, Enlil, Enki and Ninḫursaĝa made all the gods of heaven and earth take an oath by invoking An and Enlil. In those days Zi-ud-sura the king, the gudug priest, ……. He fashioned ……. The humble, committed, reverent ……. Day by day, standing constantly at ……. Something that was not a dream appeared, conversation ……, …… taking an oath by invoking heaven and earth. In the Ki-ur, the gods …… a wall. Zi-ud-sura, standing at its side, heard: "Side-wall standing at my left side, ……. Side-wall, I will speak words to you; take heed of my words, pay attention to my instructions. A flood will sweep over the …… in all the ……. A decision that the seed of mankind is to be destroyed has been made. The verdict, the word of the divine assembly, cannot be revoked. The order announced by An and Enlil cannot be overturned. Their kingship, their term has been cut off; their heart should be rested about this. Now ……. What ……." (approx. 38 lines missing)
The death of Gilgameš: c.1.8.1.3
Gilgameš, the son of Ninsumun, set out their audience-gifts for Ereškigala. He set out their gifts for Namtar. He set out their surprises for Dimpikug. He set out their presents for Neti. He set out their presents for Ninĝišzida and Dumuzid. He …… the audience-gifts for Enki, Ninki, Enmul, Ninmul, Endukuga, Nindukuga, Enindašuruma, Nindašuruma, Enmu-utula, En-me-šara, the maternal and paternal ancestors of Enlil; for Šul-pa-e, the lord of the table, for Sumugan and Ninḫursaĝa, for the Anuna gods of the Holy Mound, for the Great Princes of the Holy Mound, for the dead en priests, the dead lagar priests, the dead lumaḫ priests, the dead nindiĝir priestesses, and the dead gudug, the linen-clad and …… priests. (1 line fragmentary)He set out their presents for …….
The death of Gilgameš: c.1.8.1.3
"Go ahead to the place where the Anuna gods, the great gods, sit at the funerary offerings, to the place where the en priests lie, to where the lagar priests lie, to where the lumaḫ priests and the nindiĝir priestesses lie, to where the gudug priests lie, to where the linen-clad priests lie, to where the nindiĝir priestesses lie, to where the …… lie, to the place where your father, your grandfather, your mother, your sisters, your ……, to where your precious friend, your companion, your friend Enkidu, your young comrade, and the governors appointed by the king to the Great City are, to the place where the sergeants of the army lie, to where the captains of the troops lie, (3 lines missing)From the house of ……, the …… will come to meet you. Your jewel will come to meet you, your precious one will come to meet you. The elders of your city will come to meet you. You should not despair, you should not feel depressed."
The death of Gilgameš: c.1.8.1.3
"Go ahead to the place where the Anuna gods, the great gods, sit at the funerary offerings, to the place where the en priests lie, to where the lagar priests lie, to where the lumaḫ priests and the nindiĝir priestesses lie, to where the gudug priests lie, to where the linen-clad priests lie, to where the nindiĝir priestesses lie, to where the …… lie, to the place where your father, your grandfather, your mother, your sisters, your ……, to where your precious friend, your companion, your friend Enkidu, your young comrade, and the governors appointed by the king to the Great City are, to the place where the sergeants of the army lie, to where the captains of the troops lie. …… the Great City Arali …… (1 line fragmentary)"
Gilgameš, Enkidu and the nether world: c.1.8.1.4
The warrior Gilgameš, 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.
Gilgameš, Enkidu and the nether world: c.1.8.1.4
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.
Gilgameš, Enkidu and the nether world: c.1.8.1.4
From that fateful day and for seven days his servant, Enkidu, did not come out from the nether world. The king was lamenting, crying bitterly: "My beloved servant, my faithful companion, my counsellor, has been seized in the nether world! Namtar did not seize him, the Asag did not seize him; but he was seized in the nether world. The udug of Nergal who …… did not seize him, but he was seized in the nether world. He did not fall in battle on the field of ……, but he was seized in the nether world."
Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1
{ His slave Enkidu replied to him } { (1 ms. has instead:) …… replied to Gilgameš }: "…… so lacking in understanding! …… with no ……! …… with not ……! A captured warrior set free! A captured high priestess returned to the ĝipar! A captured gudug priest restored to his wig of hair! Who has ever, ever seen such a thing? He would be able to …… the mountain routes. He would be able to mix up the mountain paths. Then we would never get back to the mother-city that bore us! (4 lines missing)"
Gilgameš and Ḫuwawa (Version A): c.1.8.1.5
{ Enkidu replied to Gilgameš } { (2 mss. have instead:) His slave Enkidu replied }: "Come on now, you heroic bearer of a sceptre of wide-ranging power! Noble glory of the gods, angry bull standing ready for a fight! Young Lord Gilgameš, cherished in Unug, your mother knew well how to bear sons, and your nurse knew well how to nourish children! -- One so exalted and yet so lacking in { understanding } { (1 ms. has instead:) judgment } will be devoured by fate without him ever understanding that fate. The very idea that a captured bird should run away home, or a captured man should return to his mother's embrace! -- Then you yourself would never get back to the mother-city that bore you! { (1 ms. adds:) A captured warrior set free! A captured high priestess …… to the ĝipar! A captured gudug priest restored to his wig of hair! …… ever, ever ……? (2 lines fragmentary) …… his attention to his words ……. }"
Enmerkar and En-suḫgir-ana: c.1.8.2.4
The messenger of Enmerkar reached En-suḫgir-ana, reached his holy ĝipar, his most holy place, the most holy place where he was sitting, its ……. En-suḫgir-ana asked for instructions, he searched for an answer. He summoned the išib priests, the lumaḫ priests, the gudug priests, and girsiga attendants who dwell in the ĝipar and took counsel with them." What shall I say to him? What shall I say to him? What shall I say to the lord of Unug, the lord of Kulaba? His bull stood up to fight my bull and the bull of Unug has defeated it. His man has been struggling with my man and the man of Unug has defeated him. His warrior (?) has been struggling with my warrior (?) and the warrior (?) of Unug …… him."
The Sumerian king list: c.2.1.1
In Mari, Anbu (?) became king; he ruled for { 30 } { (ms. TL has instead:) 90 } years. Anba (?), the son of Anbu (?), ruled for { 17 } { (ms. TL has instead:) 7 } years. Bazi, the leatherworker, ruled for 30 years. Zizi, the fuller, ruled for 20 years. Limer, the gudug priest, ruled for 30 years. Šarrum-īter ruled for { 9 } { (ms. TL has instead:) 7 } years. 6 kings; they ruled for { 136 } { (ms. TL has instead:) 184 } years. Then Mari was { defeated } { (ms. TL has instead:) destroyed } and the kingship was taken to Kiš.
The lament for Urim: c.2.2.2
Its gudug priest no longer walks in his wig, how is your heart ……! Its en priestess no longer lives in the ĝipar, now how do you exist? In the uzga shrine the priest who cherishes purification rites makes no purification rites for you. Father Nanna, your išib priest does not make perfect holy supplications to you. Your lumaḫ priest does not dress in linen in your holy giguna shrine. Your righteous en priestess chosen in your ardent heart, she of the E-kiš-nu-ĝal, does not proceed joyously from the shrine to the ĝipar. The aua priests do not celebrate the festivals in your house of festivals. They do not play for you the šem and ala instruments which gladden the heart, nor the tigi. The black-headed people do not bathe during your festivals. Like …… mourning has been decreed for them; their appearance has indeed changed.
The lament for Unug: c.2.2.5
That one drew nearer. That one settled upon the ground. Why would he withdraw? Who distorted Unug's good sense and deranged its good counsel? Who smashed its good udug deity? Who struck its good lamma deity too? Who desecrated the fearsome radiance which crowned it? Who brought about mob panic in Unug? Who …… sickness too? Along with the city, the foreign lands ……, who …… in the temple of Unug? That one ……. (small no. of lines missing)
The lament for Unug: c.2.2.5
Its good udug deities went away, its lamma deities ran off. Its lamma deity (said) "Hide in the open country" and they took foreign paths. The city's patron god turned against it and its shepherd abandoned it. Its guardian spirit, though not an enemy, was exiled (?) to a foreign place. Thus all its most important gods evacuated Unug, they kept away from it. They hid out in the hills and wandered (?) about in the haunted plains. In the city built upon peace, food and drink were overturned like a saman vessel. In the pasture lands a tumultuous noise arose, the asses and sheep were driven away. Elderly people and babies, taking their rest, …… in front ……. They saw …… and slaughtered (?) ……. (3 lines fragmentary) (small no. of lines missing)
Enlil in the E-kur (Enlil A): c.4.05.1
The lagar priests of this temple whose lord has grown together with it are expert in blessing; its gudug priests of the abzu are suited for { (1 ms. adds:) your } lustration rites; its nueš priests are perfect in the holy prayers. Its great farmer is the good shepherd of the Land, who was born vigorous on a propitious day. The farmer, suited for the broad fields, comes with rich offerings; he does not …… into the shining E-kur.
A hymn to Ḫendursaĝa (Ḫendursaĝa A): c.4.06.1
…… in the silent streets. …… bathes (2 lines fragmentary)They come out from ……; it is they who appoint the en priestess in the ĝipar, who choose the nin-diĝir priestess by extispicy, who establish the gudug priest with his curly hair.
The temple hymns: c.4.80.1
Your prince, the prince who is the counsellor of Enlil and worthy of Eš-maḫ, the udug demon of E-kur, the leader Nuska, has erected a house in your precinct, O house of Enlil, and taken his seat upon your dais.
Enlil and Nam-zid-tara: c.5.7.1
Nam-zid-tara walked by Enlil, who said to him: "Where have you come from, Nam-zid-tara?" "From Enlil's temple. My turn of duty is finished. I serve at the place of the gudug priests, with their sheep. I am on my way home. Don't stop me; I am in a hurry. Who are you who asks me questions?"

books.google.com/books?id=a1W2mTtGVV4C&pg=PA112&lpg=PA112&dq=gudug+priests&source=bl&ots=64i7Vsyn_s&sig=Ws2epNFLYTLgtBDXaf6Kz-w9OcA&hl=en&sa=X&ved=2ahUKEwjjn-3fwbreAhVmTt8KHTEcD1AQ6AEwBHoECAEQAQ#v=onepage&q=gudug%20priests...



[Modificato da sp3ranza 04/11/2018 11:28]
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26-03-2015, 06:40
Enlil and Nam-zid-tara

The short narrative poem Enlil and Nam-zid-tara is like a fable or a folk-tale. Nam-zid-tara is a gudug priest. Mesopotamian temples had elaborate and complex hierarchies of staff, from temple administrators to courtyard sweepers, and including a bewildering variety of religious practitioners with particular specialities, such as diviners, magicians, snake charmers, musicians and dancers, not to mention the butchers, cooks, and brewers who were responsible for preparing the daily meals offered regularly to the gods. The gudug priests were not a very elevated rank of religious personnel, and were not specialized to the cult of a particular deity but served in many temples.

Nam-zid-tara has been performing his priestly duties at a temple and is walking home. The god Enlil disguises himself as a raven before accosting the priest and engaging him in conversation. In their exchange, Nam-zid-tara is able to recognize that the raven really is Enlil, and is not merely claiming to be. Replying to the god, he alludes to a rather obscure myth about the captivity of En-me-sara, an ancient god known from other sources as an ancestor of Enlil. Enlil is evidently impressed by the priest’s knowledge and in return assigns a blessing of some sort to Nam-zid-tara and the gudug priests in general, to ‘come and go regularly’ in the temple of Enlil.

Clearly the narrative is rather abbreviated, and the full details would have been known to the original audience. The motif of a god disguising his true appearance as an animal before speaking to a human is well known from folk-tales from around the world, as is the contrast between a supremely powerful god and a humble human. Similarly the motif of an animal that can speak with a human voice is a feature of other Sumerian narratives (for instance the fly who addresses Inana at the end of Inana’s descent to the Underworld, Group B). The idea that the gudug priests were rewarded in perpetuity because of a clever response by one of their number might suggest that this little tale originated in the milieu of these temple servants.

[Modificato da sp3ranza 04/11/2018 11:29]
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04/11/2018 11:32
 
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recurrent humans' destructions were known and used by those predators/cannibals playing gods into human mind/genetic code dna used for their rebirths on earth by human interaction ecosystem ...

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04/11/2018 11:37
 
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We need to use the right key to decode our common past controlled by those kings/priests/leaders, using also collective mind obtained by particular religious practices (ritual cannibalism, infected semen/urine of abducted ones, and drugs contaminated with their spores/seeds coming from the sacrificed victim/leader used to create those sacred drinks of immortality from them, using us and feeding on us in various ways as we can see happening in nature in the insect world controlled by different kinds of parasites mushrooms warms etc..using their body mind dna and genetic code for their rebirths and feeding at the end, on the victim.....SO, NOTING NEW FOR ANTS' MEN SUFFERING SIMILAR FATES...

[Modificato da sp3ranza 04/11/2018 11:43]
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Enki and the Great Flood

The earliest written form of the Sumerian creation myth discovered so far comes from an incomplete tablet dated to 1600 BC, called the Eridu Genesis.

“Where the tablet picks up, the gods An, Enlil, Enki and Ninhursanga create the black-headed people and create comfortable conditions for the animals to live and procreate. Then kingship descends from heaven and the first cities are founded: Eridu, Bad-tibira, Larsa, Sippar, and Shuruppak.

After a missing section in the tablet, we learn that the gods have decided not to save mankind from an impending flood. Zi-ud-sura, the king and gudug priest, learns of this. In the later Akkadian version, Ea, or Enki in Sumerian, the god of the waters, warns the hero (Atra-hasis in this case) and gives him instructions for the ark. This is missing in the Sumerian fragment, but a mention of Enki taking counsel with himself suggests that this is Enki’s role in the Sumerian version as well.

When the tablet resumes it is describing the flood. A terrible storm rocks the huge boat for seven days and seven nights, then Utu (the Sun god) appears and Zi-ud-sura creates an opening in the boat, prostrates himself, and sacrifices oxen and sheep.

After another break the text resumes: the flood is apparently over, the animals disembark and Zi-ud-sura prostrates himself before An (sky-god) and Enlil (chief of the gods), who give him eternal life and take him to dwell in Dilmun for “preserving the animals and the seed of mankind”. The remainder of the poem is lost.” – Wikipedia

The story has parallels to the story of Noah and the Great Flood.

Enki and the Tower of Babel

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 land Shubur-Hamazi,
Harmony-tongued Sumer, the great land of the me of princeship,
Uri, the land having all that is appropriate,
The land Martu, resting in security,
The whole universe, the people well cared for,
To Enlil in one tongue gave speech.
Then the lord defiant, the prince defiant, the king defiant,
Enki, the lord of abundance, whose commands are trustworthy,
The lord of wisdom, who scans the land,
The leader of the gods,
The lord of Eridu, endowed with wisdom,
Changed the speech in their mouths, put contention into it,
Into the speech of man that had been one.

– An English translation

namshubenki

Sumerian cuneiform describing the nam-shub of Enki

It tells of Enki, who “changed the speech” of the population to “put contention into it.” This, of course, is similar in content to the Babel legend, where God disrupted the linguistic unity of the people in order to stop the Tower from being built.
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