„She sees arise, a second time, earth from ocean, beauteously green, waterfalls descending; the eagle flying over, which in the fell captures fish„, the Scandinavian poem Voluspa says about the end of the Deluge after Ragnarok. Though the past tense is used, many have stubbornly considered the Scandinavian Ragnarok an episode of the future, like the biblical Apocalypse. However, as we have seen, the great war of the gods and the Deluge took place in a distant and almost forgotten past of Earth’s history. Elena-Maria Morogan wrote in Norse Mythology (of course, still in the future tense) about the new world after the Deluge: „Then the gods will build a new Asgard and meet, as usual, in the ancient place of delight, the Ida valley, and in the new green grass they will find their old gold balls and discs with which they used to play the ancient games. Then the earth will bear fruit without the need for seeds, the weather will be continuously mild and diseases and death will no longer exist, for Evil will be eradicated in this fresh and shining world. And Baldur will return, and with him will be Hodur, who will now be able to look at the wonders of the world, as he will no longer be blind. Vidar and Vale will be there, as well as the sons of Thor, Mode and Magne; they will live in love and understanding and rediscover the old teachings, and all the forces of Evil will be forgotten, or considered only ancient legends. And what will happen to humans? It must be said that, when Ragnarok began, the world tree Yggdrasil shook, was heavily hit, but did not collapse. Two people will be wise enough to climb into the branches of the tree and hide under the thick bark, just as Surtr had begun to spin his fiery sword against the Universe. These people, a man and a woman, named Liftrasir and Lif, will survive. From them will be born the multitude of people who will populate the new Earth. And up in the sky, the daughter of the Sun, no less beautiful than the Sun, will follow the path her mother used to take„. Therefore, we see an era of peace, in which the surviving gods have built a new realm and humans and animals have begun to multiply. Lif and Liftrasir, the only human survivors, were considered the ancestors of the new generation of humans, like Noah and his wife in Judeo-Christian mythology.
The book of Genesis in the Old Testament states that, after the end of the Deluge, Noah’s ark, in which his relatives and pairs of all the animals on Earth were loaded, stopped on Mount Ararat. After the water subsided, „it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. And he stayed yet other seven days; and again he sent forth the dove out of the ark; And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. And in the second month, on the seven and twentieth day of the month, was the earth dried” (8:6-14). Then Yahweh commanded Noah to leave the ark and release the animals. After fulfilling the orders, Noah sacrificed some animals in honor of the god. „And Yahweh Elohim smelled a sweet savour” and decided to never again destroy the Earth. „I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (8:21-22), said Yahweh.
The flood story from the Epic of Gilgamesh is similar to the biblical one. The survivors’ ark (built on Enki’ advice) landed on the top of Mount Nisir and Utnapishtim released a dove and a swallow which returned, having nowhere to perch. Finally, he released a raven „which saw that the waters had retreated, ate, flew around, cawed and did not return„. Utnapishtim disembarked and offered sacrifices to the gods, just like Noah in the Bible. „When the gods smelled the sweet savor, they gathered like flies around the offering place„. Enlil realized that he was wrong to try to destroy mankind and promised not to try this again, and Utnapishtim and his wife were rewarded with immortality.
In the Atra-Hasis Epic, the hero of Shuruppak, named Atra-Hasis („The Very Wise”), was also saved with his family in an ark built at the command of the same god, Ea / Enki. After the waters receded, he brought offerings to the gods who, smelling the scent of meat, swooped down like vultures on the roast.
In Greek mythology, Deucalion, the son of Prometheus, and his wife, Pyrrha, were saved from Zeus’s flood by hiding in a chest where they stored „everything necessary„. A few other people who had fled to the highest mountains also survived. Deucalion and Pyrrha floated on the water for nine days and nights, eventually landing on Mount Parnassus, where they offered sacrifices to the gods. Delighted with the offerings, Zeus sent Hermes to Deucalion to inform him that he could ask for anything. Since Deucalion wanted new humans, Zeus taught him how to create them from stones thrown over his shoulder. The stones thrown by Deucalion became men, and those thrown by Pyrrha became women.
Also on a mountain, specifically on the „Mount of the North„, Manu’s ship, the survivor of the Deluge in Hindu literature, came to rest. After the waters receded, Manu disembarked. After a year, a woman, who declared herself to be „Manu’s daughter„, emerged from the water. The two married and had many children, becoming the ancestors of the current human race.
The sacred book of the Maya, Popol Vuh, asserts that after the Deluge, only one couple survived and populated the Earth, „the Great Father and the Great Mother” becoming the ancestors of all subsequent generations. In another Mayan version, collected by John Eric Sidney Thompson and published in Maya History and Religion, „two humans survived because one of the gods commanded them to hollow out a cavity in the trunk of a very large tree and take refuge there when the skies fell. The two entered and were saved. Their offspring repopulated the world„. Since this legend resembles that of the Scandinavians, where survivors hid in the trunk of the Yggdrasil tree, which supported the Universe, it is possible that the Mayans may have taken it from the Vikings, who visited their lands at some point.
There are many myths about the Deluge, with the majority featuring only one couple who repopulated the Earth. If these survivors are the same in all cultures around the world, why were they chosen to be the ancestors of mankind? Were they selected randomly or was there a specific reason?
The Bible and other Judeo-Christian books call Noah the one who survived the global flood. Chapter 6 of Genesis tells us that Noah was „a just man and perfect in his generations„. Although theologians argue that this perfection refers to spiritual purity, it is possible that it refers to a different kind of purity, namely genetic one. In a fragment from the Book of Noah, preserved in the Book of Enoch discovered at Qumran, Lamech was frightened when he saw his newborn son, who was different from all other humans: „his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness„. Lamech ran to his father, Methuselah, and told him: „I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his countenance is glorious. And it seems to me that he is not sprung from me but from the angels„. Methuselah ran to his father, Enoch, to ask him about this miracle. Enoch advised his son to appease Lamech because Noah was indeed his child. The so-called Apocalypse of Lamech, also discovered at Qumran, tells how Lamech had been away from home for more than nine months, and when he returned, his wife had just given birth to Noah, who looked very different from his parents. Naturally, there were reproaches, with his wife defending herself each time: „My lord (…) I swear to you (…) that this seed was yours, this conception from you and the planting of the fruit by you, not from any stranger, not from any Watcher or any son of heaven„. Was Noah truly the son of Lamech, as both Enoch and Lamech’s wife claimed, and not a child of the Watchers or the Celestials?
In a people with slightly darker skin, Noah was born with white skin. His long, white hair, which was completely unusual for a newborn, indicated a physical appearance identical to that of the gods or of the extraterrestrials encountered by many of those abducted by UFOs. Lamech even suggested this: his son did not resemble humans, but „the sons of the God of heaven„. The boy rose in the midwife’s arms and began communicating with the „Lord of righteousness” immediately after he was born, and „when he opened his eyes, he lighted up the whole house like the sun, and the whole house was very bright„. These attributes do not make him a mere human, but a demigod, one of the children of the gods with humans. This is what Lamech believed: „it seems to me that he is not sprung from me but from the angels„. In addition, the child was born after Lamech had been away from home for more than nine months. Since such a person is not born naturally and by chance, the only logical option is that Noah was a child conceived in Enki’s laboratory, a human-divine hybrid with more genes from the gods than the rest of humans, genetically pure („perfect in his generations„). This is why Enki saved him and not anyone else: he wanted humans to continue to exist, coming from a genetically pure ancestor. Although Jews and Christians try to hide this, claiming the spiritual purity of Noah, the ancient Greeks were much more honest about this subject. For them, Deucalion, the survivor of the Deluge, was a demigod, the son of the Titan Prometheus and an earthling. Since Prometheus was one of the names attributed by the Greeks to the Sumerian Enki, we reach the same divine geneticist and the purpose of saving his creation. The Mesopotamian hero of the Deluge, called Atra-Hasis, Ziusudra or Utnapishtim, was the king of the city of Shuruppak and the high priest of Enki. Mesopotamian myths tell us that before the Deluge, the gods and demigods reigned on Earth. Therefore, the one called Atra-Hasis, Ziusudra or Utnapishtim could only be a demigod. In the Epic of Gilgamesh he received immortality, a gift that we do not know to have ever been offered to humans, but only to demigods (such as Heracles and Achilles for the Greeks or Adapa for the Sumerians). And a demigod faithful to Enki, who also held the position of high priest, could only be one of his sons, that is one of his genetic creations.
If Noah and his wife are truly the ancestors of mankind, this seems to be confirmed by science. One of the great mysteries of science is the emergence of modern humans; it is suspected when Homo sapiens emerged, but researchers have no idea when the subspecies Homo sapiens sapiens emerged. Several hypotheses have been proposed, but none based on evidence or at least on logical arguments. Although the oldest remains of Cro-Magnon man (early modern humans) date back to around 35,000 years ago. Both the date of its emergence and the clues from myths lead us to the conclusion that the „birth” of modern man is related to the Deluge. Regardless of whether we call him Noah, Deucalion, Utnapishtim, Ziusudra or Atra-Hasis, it seems that this survivor of the Deluge was a demigod created by Enki. His genes, mixed with those of his wife, transmitted to their descendants, lead to the Cro-Magnon man. Who, after a few „touch-ups” by the same divine geneticist over time, became the modern man of today, Homo sapiens sapiens.
However, a question remains: who was Noah really? To find out, we must note the similarities between him and Enoch:
|In Mesopotamian myths, he was considered a king, high priest and demigod.||In Mesopotamian myths, he was considered a king, high priest and demigod.|
|The Myth of Adapa states that he was „a model of men„.||He served as a model for humans, from whom the subspecies Homo sapiens sapiens was born.|
|In the Book of Enoch he is „a righteous man, whose eyes were opened by God” and in the Myth of Adapa he is a wise, skilled and righteous man.||The Bible presents him as „a just man and perfect in his generations„.|
|Ku of the Chinese, Solomon of the Jews, Manu of the Indians and Adapa of the Sumerians were very wise. Hermes Trismegistus, Nabu and Thoth were considered gods of wisdom.||Atra-Hasis means „The Very Wise One”.|
|Hermes received immortality after breastfeeded by goddess Hera. Immortality was offered to Adapa. Enoch became immortal after being transformed into the angel Metatron.||Utnapishtim was offered immortality. His name even means „He Who Found Life”.|
|Enoch was taken to heaven to sit at the right side of Yahweh. Hermes was moved to the mountain of the gods, Olympus.||Utnapishtim was moved to the garden of the gods after receiving immortality.|
|Enmenduranna was the ruler of the city of Sippar, the main cult center of Utu / Marduk.||According to Berossus, Cronus ordered Ziusudra to gather all the writings he could find in Sippar before the Deluge.|
|In the Book of Enoch, god Elah informed him of the upcoming Deluge through a dream. In Hitat, he learned everything from a dream or, in another version, by reading the stars.||In the Bible, Yahweh is the one who let him know of the upcoming of the Deluge, Archangel Uriel in the Book of Enoch, Enki in Mesopotamian texts, Poseidon in Greek mythology and Vishnu in Hindu mythology.|
|In the Book of the Secrets of Enoch, after the patriarch was taken up to heaven, his sons organized a great feast, which lasted for three days, and to which „all people, the elders of the people and the whole assembly came„.||In the Atra-Hasis Epic, the hero organized a great feast before the Deluge, to which he invited his entire tribe.|
|In the Turin Papyrus, the god Horus took the seventh and tenth positions in the list of the ruling gods of Egypt. In the Sumerian King List, as well as in that of the biblical patriarchs, Enoch is seventh and Noah is tenth.|
|A fragment from the Book of Noah was included in the Book of Enoch.|
|Through anagramming, the variants Enoch (in English), Enokh (in Sumerian) or Hanok (in Hebrew) can become Noech, Noekh or Noak, names very similar to the Hebrew Noah.|
|He built the pyramids of Giza to save the writings of scholars, the secret knowledge and, in general, everything that needed to be saved from the Deluge.||He built a ship to save humans and animals from the Deluge. Deucalion stored „all that was necessary” in the chest with which he saved himself. He hid all the writings he could find to save them from getting lost.|
Observing all these similarities, which cannot be considered mere coincidences, we can conclude that Enoch and Noah are one and the same person, the one called Nabu by the Babylonians. The Book of the Secrets of Enoch claims that, after he was raised to heaven, he returned to Earth. That return can be assumed to represent the „comfort” brought to mankind in times of hardship, at the beginning of the ice age (according to the Old Testament, Noah means „comfort”). His return implies two possibilities. The first would be that he was taken by Marduk to the Watchers’ underworld, from which he returned after several millennia, during the second war of the gods, his proximity to the black hole that serves as a portal to Tartarus explaining his enormous lifespan. The second possibility is that he was reborn on Earth, as the Book of Enoch claims, that is he went through the death of his material body and then reincarnated into a new body, genetically created by Enki; being a new person due to reincarnation, it can be explained why he was initially called Enoch and later Noah. From the beginning of time, reincarnation was a custom of the deities, who returned to their prison even after the death of their material bodies. However, bodies similar to those of the gods in genetic terms were preferred, in order to sustain their powerful spirits without deteriorating. Regardless of how Nabu returned among mortals during the second divine war, a new question arises: was Noah’s ark really a ship?
In the Hitat collection, the god Hermes Trismegistus ordered the construction of pyramids in which he hid treasures, writings of the scholars and everything that needed to be saved from disappearance. In another chapter, at the order of Saurid, „in pyramids and their roofs, in walls and columns, all the secret sciences of the Egyptians were incorporated, the constellations were drawn on them (…) in addition, the science of talismans, arithmetic and geometry (…) clear to those who knew how to write„. We have seen that the largest pyramids at Giza were built as „gates of heaven”, but we have not discovered the role of the third one. Without a doubt, it is also a „gate”, but we do not know for whom or for what destination. If the first two were reserved for the gods, it is possible that the third had the role of saving the knowledge that ancients spoke of, „the secret sciences of the Egyptians„, the secret writings of the scholars and, in general, everything that needed to be saved from getting lost. Since Nabu was tasked with saving these things, we can assume that he used the third „gate of heaven” to ascend to heaven, as the Hebrew scriptures affirm. However, as Noah’s story suggests, not only the teachings of the gods needed to be saved, but also humans and animals. If Nabu is Noah, it means that humans and animals were not crowded into an ark, but transported to another world through the third „gate of heaven” at Giza. Therefore, Noah’s Ark is the pyramid incorrectly attributed to Pharaoh Menkaure.
The hypothesis of transporting animals to another world may be considered fantastic, but not if we look at today’s „extraterrestrials”. In the book Secret Vows, Denise and Bert Twiggs recounted that during an abduction in 1976, they saw a real Noah’s ark on a „mother ship”: lions, bears, elephants, wolves, birds and species of unknown origin. Also, Carl Higdon from Wyoming claims that on 25th October 1974 he was taken to an extraterrestrial city; on the ship he was transported on there were five elks enclosed in a compartment. His companion told him that they needed animals „for breeding”. Saving the fauna of a planet is not useless, as it represents the salvation of Sophia’s work, which has invested considerable time and effort. Each animal was a spirit broken from Enlil; if all Earth’s creatures were killed, the spirits would have nowhere to reincarnate and Sophia’s punishment could not be applied. Therefore, moving the animals to another world by the Watchers, so that Sophia’s plan could continue, can be a plausible option.
During the Deluge, the three pyramids of Giza were submerged under water. If the smallest of them is Noah’s Ark, it must be noted that „tebah„, the biblical word for „ark”, comes from the root of the word „submerged”. Hebrew „tebah” is pronounced almost the same as Thebai (Thebes in English), the name given by the Greeks to the Egyptian city of Waset. Akkadian texts suggest that Enki asked for the Ark to be „with top and bottom roof„, hermetically sealed with „hardened bitumen„. It was not supposed to have openings, „so that the Sun could not look inside„. The biblical god also instructed Noah to „pitch it within and without with pitch„. Therefore, Noah’s Ark cannot be a ship that floated on water, but a submerged object, hermetically sealed. The Avestan Vendidad scriptures of the Persians even consider it an underground pen, which could be the city of Derinkuyu in central Turkey today. Or perhaps the Persians borrowed elements from the Mesopotamian myth of the Deluge, which they added to their story of building their underground city.
Two centuries ago, Isaac Newton discovered that an enigmatic Sacred Cubit of approximately 25.2 inches (64 centimeters) was used not only in the construction of the Great Pyramid, but also in the making of Noah’s Ark and the raising of the Temple in Jerusalem. If the Temple of Solomon represents the Great Pyramid and Noah’s Ark another pyramid at Giza, it is perfectly natural that they were all built using the same unit of measure. Hebrew folklore claims that in addition to 150,000 humans, demons also participated in the construction of Yahweh’s temple. In the Epic of Gilgamesh, the entire city helped in the construction of Utnapishtim’s ship. And if the Bible claims that Noah built the Ark himself, from the Book of Enoch we learn that angels are the true builders: „and now the angels are making a wooden (building) and when they have completed that task I will place my hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the earth will not remain without inhabitant„. Considered angels or demons, Enki’s Watchers are the builders of Solomon’s Temple / Noah’s Ark / pyramids of Giza, along humans. However, it appears that humans were the ones who built the pyramids, the Watchers contributing only with informations (method of obtaining construction materials, plans and so on). Let us not forget that the biblical god provided Noah with the dimensions and construction method, just as Enki provided Atra-Hasis with the plan for his ship and Enoch was shown three-dimensional plans of the pyramids.
How were the pyramids at Giza built? Even today, a satisfactory answer has not been reached, although there are plenty of hypotheses, some of which even absurd. Examining different petrographic evidence from the Great Pyramid, researchers have noticed that the stones come from various locations in Egypt and contain too many air and water bubbles, even finding a hair in one. They have concluded that the blocks of stone in the pyramid were created artificially. The details of the manufacture of artificial stone are found on the so-called Famine Stela, discovered in 1889 by the Egyptologist Charles Edwin Wilbour on the island of Sehel on the Nile, north of Aswan. Out of 2,600 hieroglyphs, 650 describe the making of artificial stone. This knowledge was transmitted to the pharaoh Djoser and his architect, Imhotep, in a dream by god Khnum (Enki). The god dictated to them a list of 29 minerals and various natural chemicals, showing them the existing binders in nature with which the synthetic stones had to be glued together. By mixing sodium carbonate and clay (aluminum silicate) according to the god’s instructions, Imhotep obtained a substance which he combined with other silicates and Nile mud, which contains aluminum. Adding minerals with arsenic and sand resulted in a cement that dried quickly, with the same molecular bonds as natural stone. Professor Joseph Davidovits, who discovered traces of hair and even a whole strand in petrographic samples from the Great Pyramid, was able to reproduce various types of ancient Egyptian cement and concrete recipes. This concrete is much more resistant to environmental factors and harder than the concrete we know today, because it dries faster and more homogeneously as a result of chemical reactions.
In Mesopotamian myths, the Ark was cube-shaped, with its length equal to its width and height. Similarly, the base of the pyramids is also square. The Ark of the Covenant from the biblical story of Moses indicate a similar structure to Noah’s Ark. The word „ark” comes from the Latin „arca„, which means „box”. Indeed, many flood legends do not speak of a ship, but of a box. Could Noah’s Ark be just a box?
We can assume that Noah / Nabu and his family were saved through a „gate of heaven”. But did they really gather all the animals on Earth? This seems to be an impossible mission, considering that there are millions of species all over the world. Even if they had managed to find all the species, how would they have dealt with dangerous animals? Did they used paralyzing substances or other immobilizing products? Or means of transporting animals to the „gate” in Egypt? However much we would like to find a solution to Noah’s mission, the fact is that we cannot find even one to be acceptable within logic’s parameters. Noah / Nabu could not have collected a pair of every animal species, but he could have done something much simpler: save the DNA of the animals. There is a small chance that he himself collected the DNA samples, as he would have faced the same impossible mission in the face of millions of species. Instead, he could save the DNA that Enki had already had since Sophia created the fauna of the Earth. He did not save just that, but also „all the secret sciences„, the knowledge offered by the Watchers to mankind. In the midst of war, Enki could not risk being captured or killed and thus losing all his work. As he was considered neutral (at the trial between Seth / Enlil and Horus / Marduk he was called to establish their paternity), therefore unsupervised by the Celestial faction, Nabu could save all the „MEs” with data and DNA samples. Thus, his ark was nothing more than the box in which he collected them, which he easily transported through a „gate of heaven”. Or perhaps it was the granite sarcophagus in the Great Pyramid, which would mean that Nabu only had to leave the samples there, then flee with his family through the „gate” in the third pyramid.
In many cultures, the Deluge survivors’ ark stopped on a high mountain. However, as it seems, it was not an ordinary mountain. For the Canari people of Ecuador, the mountain rose as the waters increased, and the Araucanian people from pre-Columbian Chile believed that the savior mountain, called Thegtheg („Thunderer” or „Sparkler”), had three peaks and the ability to float on water. It should be noted that there are also three artificial „mountains” at Giza. Moreover, the Mandaeans, the last surviving Gnostics, believe that Noah’s Ark stopped in Egypt. In the biblical version, „the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat„. Could these be the two mountains in Armenia that bear this name? And how could a ship have stopped on multiple mountains at the same time?
In Antiquity no one knew the name Ararat, not even the inhabitants of that region. Before being called Armenia, the region was called Urartu. The medieval Armenian historian Movses Khorenatsi wrote in the History of Armenia about the Ayrarat plain, which received its name from the legendary king Ara the Beautiful. This is where Ararat comes from, the name of the highest peak in the area, although locals prefer to call it Mount Masis. It is possible that Ayrarat and Ararat come from Airyana Vaejo, the name given by the Persians to the land of the Aryans, where the supreme god Ahura Mazda asked the shepherd „Yima the Beautiful” to build an underground enclosure to hide people, animals and plants from „a devastating and merciless freeze” (the ice age). There is no doubt that the Jews heard this legend from the Persians, their saviors from Babylonian captivity, which they probably combined with the Deluge myth they learned from the Babylonians. Let us not forget that, no matter how much those who consider the Bible to be „the word of God” would like solid evidence, not even a boat or raft, let alone a ship, has been discovered on Mount Ararat in Armenia. And it will not be found for a very simple reason: the biblical name of the „mountains” from which Noah, his family and the animals descended after the Deluge is not Ararat, but Aarat, which means „Holy / High Land”. These high „mountains”, representing a sacred land, can only be the pyramids of Giza, the „gates” of the gods, transformed by the Jews into the holy temple of Yahweh and the palaces of Solomon. The Egyptians used the term „PR.NTR” or „Per-Neter” for pyramid, which means „House of the Gods”. In India, an important part of Hindu religious festivals is the ritual of Aaratt or „holy bath”; in Sanskrit, the word „aarat” refers to the purifying immersion of the deities in the sea, which leads us to the same pyramids of the gods submerged during the Deluge.
The word „pyramid” comes from the Greek terms „pyramis” and „pyramidos„. While „pyramis” remains a word with obscure meaning and unknown origin for linguists, „pyramidos” has been translated as „fire in the middle”. However, the mystery is unraveled by analyzing the Greek myth of the Deluge. The survivors of the flood, who hid in a chest in which they stored „all that was necessary„, were the demigod Deucalion, son of Prometheus, and Pyrrha, his wife and cousin. The word „pyramis„, which became „pyramidos” (or „pyramid” in English), can only come from the name of Deucalion’s wife, which in turn comes from „pyr„, the Greek word for „fire”. The Roman poets Horace and Ovid described Pyrrha as having red hair, and thus she was named after the color of her hair. From „pyr” the Greeks came to „purros„, a word that means „the color of fire” or, simply, „red”. In Latin, the word that designates the color of fire was „pyrrhus„. Thus, the connection between the survivors of the Deluge and the pyramids becomes increasingly clear. „Pyramidos” is correctly translated not as „fire in the middle”, but as „Pyrrha in the middle”, suggesting that the „chest” in which she and her husband hid was a pyramid.
However, Greek myths seem to hide more. Pyrrha’s mother was Pandora, the first woman, whom the gods sent with a box to punish mortals. When Titan Epimetheus, Prometheus’ brother, opened Pandora’s box, diseases, suffering, death and pain, in general everything that is bad, came out. Epimetheus closed the lid, managing to keep only hope in the box. Thus the Greeks explained the presence of evil in the world, highlighting the fact that mankind still has hope. Pandora, the woman created in the house of the gods, has many similarities to the goddess of the Earth. One example could be the name „Anesidora„, attributed to her on a few vessels from two and a half millennia ago, a name that was commonly one of the epithets of the Earth goddesses Gaia and Demeter. There are also similarities between Pandora and the biblical Eve, each of them being considered the first woman, their actions bringing suffering and death into the world after they took mankind out of a golden age. Eve, Gaia and Demeter are different names for the Sumerian goddess Ninhursag, the mother of gods and humans and the embodiment of Earth. Pandora’s box is the same one in which Pyrra and Deucalion were saved, a pyramid. It is worth noting that Isis was called the „mistress of the pyramid” and that Ninhursag means „Lady of the high mountain”. The hope left in Pandora’s box, while evil escaped into the world, represents the survivors of the Deluge (the „evil” on Earth) – the last hope of mankind. The pyramid can also represent the „gate of heaven” through which the Watchers, who brought evil to Earth through their deeds, returned to our planet. However, in Hesiod’s Theogony, the word „pythos” was used for Pandora’s box, which signifies either a large vessel for storing wine, oil or grain, usually buried in the ground, or a funerary container or sarcophagus. When the Greeks arrived in Egypt, they learned that the pyramids were tombs of pharaohs. Therefore, Hesiod was referring to Pandora’s pyramid, not a box. In the 16th century, theologian Desiderius Erasmus of Rotterdam translated Hesiod’s word „pythos” as the Latin „pyxis„, which means „box”, thus giving birth to the famous „Pandora’s box” and losing its original meaning.
A special „box” can also be found in a myth presented in the New Larousse Encyclopaedia of Mythology, which claims that the supreme god Ra placed some objects in a „golden box„: his „varga” (scepter), a lock of his hair and an „uraeus” (a cobra with an extended neck skin made of gold, which was worn on the royal headgear). After Ra ascended to heaven, this box, which was a dangerous talisman, remained locked in a fortress on the „eastern border” of Egypt. When Geb, the god of the Earth, came to power, he demanded the box to be brought to him. When it was opened, a flame erupted from it, described as the „breath of the divine serpent„, which burned the god and killed all his courtiers. This myth reminds us of the interpretation of the Greek word „pyramidos” as „fire in the middle”. The Bible describes a similar „box” – the Ark of the Covenant, in which the tablets with the Ten Commandments, a golden cup with manna and Aaron’s staff, brother of Moses, were placed. The Old Testament claims that this „box” also caused victims: in 2 Samuel 6:6-7, Uzzah was killed after touching it, and in 1 Samuel it is said that „Yahweh smote the men of Bethshemesh, because they had looked into the ark of Yahweh, even he smote of the people fifty thousand and threescore and ten men” (6:19), just like in the Egyptian myth. If we take into account that this Ark of the Covenant was built in the Sinai desert after the Jews’ flight from Egypt, and then installed in the temple of Yahweh / the Great Pyramid, there is no doubt that it is the same „golden box” of Ra or Pandora’s Box. We also note the presence inside it of Aaron’s staff, the brother of Moses bearing a very similar name to the holy and high land of Aarat, where the survivors of the Deluge disembarked.
In 2016, researchers studying the Dead Sea Scrolls discovered that in the writings of the Essenes, Noah’s Ark had a pyramidal shape. Paolo Uccello’s painting from 1446, entitled The Deluge, located in Chiostro Verde („Green Cloister”) of Santa Maria Novella in Italy, depicts the lower parts of two enormous arks with sloping walls that can easily be considered two huge pyramids. In another painting, called Stories of Noah, Sacrifice of Noah and the Drunkenness of Noah, Uccello clearly depicted a pyramid, leaving no room for interpretation. Therefore, for the Italian painter, Noah’s Ark was a huge pyramid, similar to those at Giza. And Uccello was not the only Renaissance artist with such a vision. In the Story of Noah fresco from 1452, where Lorenzo Ghiberti included three scenes of the Deluge, the Ark can be seen in the shape of a pyramid, with the saved animals descending from it. Neither of these two artists traveled to Egypt to see the pyramids of Giza and, theoretically, Gaius Sestius’ pyramid in Rome could have served as a model for them. However, this one is small and was used as the tomb of the magistrate Sestius, so the connection between Noah’s Ark and pyramids remains a mystery in their vision. However, it is known that during the Renaissance, researchers such as Poggio Bracciolini discovered a series of ancient manuscripts hidden in monasteries. It is possible that among these there may have been a real description of the Ark, different from the Old Testament one.
The biblical Genesis says that after the waters of the Deluge receded, „Noah went forth, and his sons, and his wife, and his sons’ wives with him” (8:18). On Mount Aarat, „Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar” (8:20). The biblical god „smelled a sweet savour” and decided not to destroy the Earth and its creatures anymore. Then he blessed the humans and gave them the planet to rule over: „Be fruitful, and multiply, and replenish the earth” (9:1). The Epic of Gilgamesh describes the event in an identical way, but has additional details. Here also, Utnapishtim / Noah offered sacrifices on the top of the mountain, and „when the gods smelled the sweet savour, they gathered like flies around the sacrifice„. Ishtar / Ninhursag, who regretted supporting the destruction of humans, proposed that „all the gods should gather around the sacrifice except Enlil. He should not approach this sacrifice because, without thinking carefully, he unleashed the Deluge and doomed my people to perish„. However, Enlil came and, seeing Utnapishtim’s ark, „was seized with a fierce rage and shouted angrily at the gods, the inhabitants of heaven: ‘Has any mortal escaped?! No one was supposed to survive the Deluge!’„. His son Ninurta realized who the true savior of mankind was: „Which of the gods can plot without Ea’s knowledge? The god Ea knows all things!„. When contacted, Enki criticized his brother for the destruction of mankind through the Deluge, but did not acknowledge any involvement in their salvation, stating that Utnapishtim learned the „secrets of the gods” on his own through a dream. Enlil calmed his anger, blessed Utnapishtim and his wife, just like the biblical god, and granted them immortality, moving them to the house of the gods „at the farthest edge of the rivers„.
The place where Noah / Nabu brought offerings to the gods, after returning to Earth, can only be the Great Pyramid, considered the temple of Yahweh in the legend of Solomon. This is even confirmed by the Old Testament. The Book of Isaiah states that „In that day shall there be an altar to Yahweh in the midst of the land of Egypt, and a pillar at the border thereof to Yahweh. And it shall be for a sign and for a witness unto the Lord of hosts in the land of Egypt: for they shall cry unto Yahweh because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them. And Yahweh shall be known to Egypt, and the Egyptians shall know Yahweh in that day” (19:19-21). In 2 Chronicles, Solomon „made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof” (4:1) in the temple of Yahweh, and the god declared that he „have chosen this place to myself for an house of sacrifice” (7:12).
Why did Nabu bring these offerings to the gods? If we interpret the story literally, he would not have sacrificed the surviving animals, considering he had saved a pair of each species. Moreover, why would the gods need burnt animals? The truth behind the story is not difficult to guess. Upon returning to Earth with the rest of the human survivors, Nabu wanted to contact his god. Without any concrete method, the most logical one was to light a fire in the Great Pyramid. The smoke, which emerged through the four narrow corridors that start from the two main chambers, could be seen from a great distance. Thus, if the Watchers were still on Earth, they would have headed in the direction of the smoke and found the human survivors. Nabu had left through the „gate of heaven” as soon as the Deluge began, so he could not know the outcome of the final battle between Enlil and Marduk or whether the Watchers had managed to escape the global flood in any way. However, those who observed the smoke („smelled the sweet savour„) were the Celestials, the gods of Enlil, including Ninhursag and Ninurta. They announced it to their leader, Enlil, who found out not only that some humans had survived, but more importantly, that Enki, Marduk, Ishtar and the rest of the Watchers had managed to escape through the „gates of heaven”. Then, he „was seized with a fierce rage and shouted angrily at the gods, the inhabitants of heaven„. Entering the pyramid to bless the survivors („then Enlil entered the ship„), it was not difficult for the god to find out the destinations of the Watchers from the celestial maps inside. Granting immortality to Nabu and his wife, as well as moving them to the garden of the gods, is only a reward for this valuable information, albeit unintentionally given.
Before attacking the worlds where the Watchers had taken refuge, Enlil and his people had to disable the „gates of heaven” of Giza. Not completely, to allow the Watchers to return, but only enough so that they could no longer be activated from Earth. In this way, if some had escaped the attack, they would have remained trapped in the pyramids of Egypt, which would have been surrounded by Enlil’s army. The epic poem Lugal-e Ud Melam-bi relates Ninurta’s entry into the Great Pyramid, called the „House that is like a mountain„, to prepare the trap. „In the place that spreads rays” he inspected the magic „stones„. He decided the destiny of each one, whether it would be taken or destroyed. The order in which Ninurta decided the „destiny” of each „stone” is described in tablets 10-13 of the poem. Climbing up the Ascending Passage, Enlil’s son entered a room arranged exactly on the central line of the pyramid. Its emission („an outpouring which is like a lion whom no one dares attack„) came from a stone called Sham („Destiny”), which spread a red radiation that Ninurta „saw in the dark„. He ordered it to be pulled from the wall where it was fixed, „smashed to pieces” and „destroyed without a trace„. Returning, Ninurta reached the Grand Gallery, whose ceiling shone in multicolored lights („with a rainbow vault, there the darkness ended„), unlike the narrow passages where only „a diffuse green light burned„. Entering the „king’s chamber”, where the „net” stretched to „encompass heaven and Earth„, Ninurta discovered the Gug („The Determiner of Direction”) stone, probably the addresses dialing device of the „gate of heaven”. The text tells us that at the command of Ninurta, the master of fate, on that day the Gug stone was removed from its socket and shattered to ensure that no one could activate the portal again. Ninurta then destroyed the Su and Kasurra stones as well. He then walked towards the Sagkal stone, gathered all his power, pulled it out, cut the supporting cables and hurled it to the ground. After finishing with these three stones, Ninurta decided the fate of 27 other crystals. Some were destroyed, while others were transported to his temple in Nippur and other places. Finally, the god destroyed an object called the UL Stone. „Let the mother’s offspring see it no more„, he ordered. As he left the pyramid, his companions praised him, saying: „Like Anu art thou made!” and „The Radiant House where the cord-measuring begins, the House in the land which thou hast come to know – rejoice in having entered it„. In the end, they suggested him to return home: „in the city which thou lovest, in the abode of Nippur, may thy heart be at rest„. Ninurta returned to his father’s city, proud of the trap he had just prepared for the Watchers.
As we have seen, the Watchers returned from the worlds where they had taken refuge, forced by Enlil’s attack. Of course, each returned through the gate they had left. The first to arrive were those led by Enki and Ishtar, who returned to the Great Pyramid. Not long after, Marduk and his followers joined them, trapped in the second pyramid. Enlil’s plan worked perfectly, so the Watchers found themselves surrounded and had to barricade themselves in the „gates of heaven” of Giza. Fortunately for us, the ensuing battle, „The Battle of the Pyramids”, was preserved in a few ancient Mesopotamian texts.
In a Sumerian text called Inanna and Ebih by the famous Assyriologist and Sumerologist Samuel Noah Kramer in the volume Sumerian Mythology: Study of Spiritual and Literary Achievement in the Third Millennium BC (1944), there is a story about Inanna’s battle with an evil god hiding in the „Mountain”, Kramer believing that the story belongs to the cycle of „dragon-slaying myths„. The available fragments of the myth tell of the goddess arming herself with a real arsenal to attack the „Mountain”, which she called E-Bih („The House of Sad Calling”). Arrogant, she shouted as loud as she could:
„Mountain, you are so high,
You rise above all (…)
You touch the sky with your peak (…)
And yet I will destroy you.
I will bring you down to the ground (…)
I will bring pain to your heart.„
The fact that the „Mountain” was actually the Great Pyramid of Egypt is also evident from a Sumerian cylinder on which Inanna, half-naked (as usual), is depicted confronting a god seated on three pyramids. Beside them there are the Egyptian ankh, an Egyptian priest wearing a tiara on his head and intertwined snakes. Waving her weapons, Inanna / Ninhursag proclaimed: „I will enter inside the heart of the Mountain (…) Inside the Mountain, victory will be mine!„. With these words, the goddess began her attack:
„She did not cease to strike E-Bih’s sides,
And all its corners,
Even the multitude of raised stones.
But inside (…) The Great Serpent who had entered
Did not cease to spew its poison.„
The text declines the identity of the god, calling him Azag („Place of water”) or the „Great Serpent„, which can only be Enki. Also, his hiding place is identified: „Ekur, whose terrifying walls reach up to the sky„, that is the Great Pyramid. Anu intervened to temper the fierce goddess, advising her to be careful, as the hidden god also had powerful weapons: „their eruption is terrible; they will hinder you from entering„. But Inanna / Ninhursag was decided not to give up, especially since she was not alone, having her and Enlil’s son, Ninurta, by her side. The epic Lugal-e Ud Melam-bi, dedicated to Ninurta, reconstructed and edited by Samuel Geller in Ancient Near Eastern Texts and Investigations („Altorientalische texte und Untersuchungen” in original), begins as follows:
„King, the glory of thy day is lordly;
Ninurta, Foremost, possessor of the Divine Powers,
Who into the throes of the Mountainlands stepped forth.
Like a flood which can not be stopped,
The Enemyland as with a girdle you tightly bound.
Foremost one, who in battle vehemently enters;
Hero, who in his hand the Divine Brilliance Weapon carries;
Lord: the Mountainland you subdued as your creature.
Ninurta, royal son, whose father to him had given might;
Hero: in fear of thee, the city has surrendered (…)
O mighty one –
The Great Serpent, the heroic god,
You tore away from all the mountains.„
The epic describes a great battle in which Ninurta attacked the enemy city with a series of poisoned projectiles, which „he catapulted into it; the poison, as certain, destroyed the city„. Survivors fled to the mountains (pyramids), but Ninurta „with the crushing weapon threw fire upon the mountains; the divine weapon of the gods, whose tooth is bitter, crushed the people„. This weapon of Ninurta seems to be a chemical one:
„The weapon that tears apart
Has taken away their senses;
The tooth skinned them.
The tearing has spread over the land;
It filled the channels with blood,
In the enemy country, the dogs licked it like milk.„
However, Azag / Enki did not react. „The rebellious enemy cried out to his wife and child; he did not raise his arm against Lord Ninurta. The weapons from Kur were covered with dust„, the epic asserts.
A text related by Friedrich Hrozny in Myths of the God Ninib („Mythen von dem Gotte Ninib”) shows how, after defeating his enemies, Ninurta went to attack those who had „retreated behind their walls” in Kur (the Great Pyramid). Then he began to boast:
„My fearsome Brilliance, like that of Anu, is swift;
Against whom can anyone rise?
I am the lord of lofty mountains,
Of the mountains that raise their peaks towards the horizon.
In the mountains, I am the master.„
However, the enemy was not yet defeated. The epic Lugal-e Ud Melam-bi observes that „the scorpion of Kur Ninurta did not annihilate„. The rebellious gods were hidden in the pyramid, where „the wise craftsman” had erected a protective wall „which the Brilliance could not match„. These could only have been Enki and Ishtar. „The rebellious enemy, to his wife and child he cried out„, the epic asserts. If we can suspect that the cries to his wife were attempts to persuade Ninhursag to give up the attack, those to his child represent Marduk’s call for help, who was in the second pyramid. He joined his father and sister in the Great Pyramid, secretly, under cover of darkness, as demonstrated by a hymn published by Josef Bollenrucher in Prayers and Hymns to Nergal („Gebete und Hymnen an Nergal”):
Lord who by night stole out,
Has come to the battle!
He cracks his whip, his weapons clank (…)
He who is welcome, his might is immense;
Like a dream at the doorstep he appeared.
Divine Nergal, you one who is welcome,
Fight the enemy of Ekur,
Lay hold on the Wild One from Nippur!„
In a text compiled by Professor George Aaron Barton from fragments of a clay cylinder found in the temple of Enlil in Nippur and published in Miscellaneous Babylonian Texts, is presented the siege of a building called „the Formidable House which is raised up like a heap” (the Great Pyramid). Nergal / Marduk strengthened the defensive system with various crystals, called „stones„, similar to those destroyed or confiscated by Ninurta from the pyramid, according to the epic Lugal-e Ud Melam-bi:
„The Water-Stone, the Apex-Stone,
The […] Stone, the […]
The lord Nergal
Increased its strength.
The door for protection he […]
To heaven its Eye he raised,
Dug deep that which gives life […].”
Also here Ninurta is the leader of the attack, but although we are not told anything about the besieged, we can infer their identity. At one point, one of the young gods was struck by Ninurta’s Radiant Weapon. Then an old god asked Ninhursag for help:
„At that time the Killing Brilliance came;
The House’s platform withstood the lord.
Unto Ninhursag there was an outcry:
‘[…] the weapon […] my offspring
With death is accursed’.„
Most likely, the old god who asked for Ninhursag’s help was Enki, whose wounded offspring was Ishtar. Hearing his cry and seeing her daughter on the brink of death, Ninhursag decided to stop the fight. The ninth tablet of the Lugal-e Ud Melam-bi text begins with her words to Ninurta:
„To the House where the Cord-Measuring begins,
Where Asar his eyes to Anu raised,
I shall go.
The cord I will cut off,
For the sake of the warring gods.„
Ninurta was amazed by his mother’s decision to „enter alone the Enemy Land„. Since he failed to convince her to change her mind, he gave her „clothes which should make her unafraid„, most likely an armor. Approaching the pyramid, Ninhursag spoke to Enki: „She shouts to him […] she beseeches him„. The degradation of the tablet does not allow us to decipher the conversation between the two, but we learn its effect, Enki agreeing to surrender the pyramid:
„The House that is like a heap,
That which I have as a pile raised up –
Its mistress you may be.„
And thus we find a new explanation for why the Egyptians considered her the „Mistress of the Pyramid” and why Ninurta called her Ninhursag, meaning „Lady of the High Mountain” – she was the conqueror of the Great Pyramid. To surrender, Enki had a condition: his surrender would represent the end of the conflict until the arrival of „the time that determines destiny„. Ninhursag promised to respect his condition and returned to discuss with Enlil. The events that followed are partially described in the epic Lugal-e Ud Melam-bi and in other fragmentary texts. However, the most complete version is found in the poem I Sing the Song of the Mother of the Gods, a poetic text for the glory of the goddess Ninmah („The Great Lady”), that is Ninhursag.
The poem begins with a call to „the comrades in arms and the combatants” who are urged to listen. After a brief description of the war and its global proportions, the two sides are presented. On one side were „the firstborn of Ninmah” (Enlil) and Ninurta, and on the opposing side was Nergal, the „Mighty, Lofty One” (Marduk), and the „God of the two Great Houses” (the two great pyramids of Giza), that is Enki. Claiming to act with the approval of the emperor Anu, Nihursag presented Enlil with the proposal to surrender the Watchers, while Ninurta remained at the battlefield. At first, Enlil was unyielding:
„Presenting himself there, to the Mother,
Adad thus said:
‘We are expecting victory.
The enemy forces are beaten.
The trembling of the land he could not withstand.’„
Convinced eventually to change his mind, Enlil said:
„Get up and go – talk to the enemy.
Let him attend the discussions
So that the attack be withdrawn.„
Then he addressed the Council of the Gods:
„Enlil opened his mouth;
In the assembly of the gods he said:
‘Whereas Anu at the mountain the gods assembled,
Warfare to discourage, peace to bring,
And has dispatched the Mother of the Gods
To entreat with me,
Let the Mother of the Gods be an emissary.’„
Turning to her, he continued:
„Go, appease my brother!
Raise unto him a hand for life;
From his barred doorway, let him come out!„
Doing as she was asked, Ninhursag „his brother went to fetch, put her prayers before the god„. She assured Enki that he was safe, urging him tenderly: „come, let me lead you out„. He listened and followed her, along with the other defenders of the pyramid.
The description of Enki’s trial is found in a fragmentary text published by the Babylonian Section of the University of Pennsylvania. The story begins with the moment when the gods surrounded the pyramid, and one of them addressed the one who was locked up „in his enclosure„. This spokesperson, identified with Ninhursag in I Sing the Song of the Mother of the Gods, „begged the wicked one„. We cannot learn their conversation from this text either, but it seems that Enki was moved by the message: „despite the anger in his heart, clear tears welled up in his eyes„. He agreed to come out to go to trial, which took place in a temple by the water’s edge:
„In a place of worship, by the river,
He who was accused stepped forth.
Truly, the enemies were divided.
Justice was done.„
Enki was found guilty and sentenced. To establish his punishment, Ninhursag came up with a solution:
„On this day, the Lady herself,
Who speaks the truth,
Azag’s accuser, the great princess,
Pronounced a terrible judgment.„
Although cruel, her solution was simple:
„In a great wrapping that is sealed,
With no one to offer him food;
He shall suffer alone;
Water for drinking shall be cut off.„
The judges accepted the goddess’ proposal: „You are the mistress (…) You decide the fate: let it be so!„. Then „the gods gave command in heaven and on Earth” to announce both sides the sentence that ended the long and cruel war.
However, not all the Watchers left the Great Pyramid with Enki, one of them choosing not to surrender: Marduk. Therefore, Enlil decided to imprison him alive, sealing the pyramid. In the Great Pyramid there are still massive granite trap blocks that were used to seal the ascending corridor and the „king’s chamber”. The imprisonment and subsequent release of Marduk were matched by his later followers with his death and resurrection. For example, in the mythology of the Canaanites, Baal Zephon was killed by the god Mot, buried in his mountain, and then brought back to life by Anat, his beloved sister. For the Greeks, Zeus imprisoned Typhon in Mount Etna. In About Jornandes and the Getae („Uber Jornandes und die Geten”) from 1846, Jacob Grimm recalled the Norse god Freyr who, when he died, was placed in a „mound” with doors and windows, kept there for three years and considered to still be alive. The Old Testament suggests that the Great Pyramid could be considered a tomb of Yahweh, with Solomon calling his god to his temple: „arise, O Yahweh Elohim, into thy resting place” (2 Chronicles 6:41). Thus we understand why the pyramid was considered the temple of Yahweh, with the Jews being constantly near it. The account of Marduk’s imprisonment has been preserved on clay tablets discovered in the ruins of the Assyrian cities of Nineveh and Ashur, exhibited at the Museum of Berlin. The text from Ashur suggests that it served as a script for a theatrical mystery played in Babylon on New Year, which staged the suffering of the god. Unfortunately, neither the original Babylonian version nor the Sumerian text on which the script was based has yet been discovered. When Stephen Landon included this text in his 1923 volume on Mesopotamian New Year’s mysteries, he entitled it The Death and Resurrection of Bel-Marduk.
The theatrical mystery begins with the presentation of the characters, the first being „god Bel, who was imprisoned in the Mountain„. Then a messenger brings news to Nabu, Marduk’s son. Shocked, he sets out in his chariot towards the „Mountain”, the script explaining that „that is the house at the edge of the Mountain, where they interrogate him„. The guards are informed that the agitated god is none other than „Nabu who arrives from Borsippa; he is the one who comes to inquire about the welfare of his father who is imprisoned„. Other actors appear on stage; „they are the people who quickly pass by on the streets; they are looking for Bel, asking ‘Where is Bel kept captive?’„. The text also states that „after Bel entered the mountain, the city was filled with turmoil” and „internal battles broke out because of him„. Sarpanit, Marduk’s wife, also appears. She is greeted by a messenger „who weeps before her, saying ‘They took him to the Mountain’„, then shows her the god’s clothes: „These are his garments, which they took from him„, in their place „a garment of condemnation was prepared„. At that moment, a rag is shown to the spectators, saying: „This means: he is in the coffin„. Sarpanit goes to the „Mountain”, where she finds many people mourning:
„These are the ones who lament
After the gods locked him up,
Separating him from the living.
In the House of Captivity,
Far from the Sun and light,
They threw him in prison.„
Marduk is declared dead, but Sarpanit appeals to the great gods: „Give life to Bel„. Priests, messengers and a star reader appear next to her, reciting prayers. „Bring Bel back to life„, they implore. Suddenly, the actor playing Marduk says: „I have not sinned! I will not be crushed!„. He announces that he has appealed and has been acquitted. In this case, who was the true culprit?
The audience’s attention is directed to a pillar; „it is the doorpost of Sarpanit’s house in Babylon„. The spectators are told that the guilty god has been caught and they even catch a glimpse of his head through the open door; „that is the head of the evildoer, whom they will strike and kill„. Nabu „returns from Borsippa; he arrives and stands in front of the evildoer, looking at him„. The identity of the culprit is not revealed, but Nabu claims to have seen him in the company of Marduk. „This is the sinner„, he says. The priests seize the evildoer and kill him. „The one whose sin it was” is put in a coffin. Thus, we learn that Nabu is the one who convinced the judges of Marduk’s innocence. The „evildoer” seen in the company of Marduk, who was arrested and „killed”, can only be Enki, as revealed in the text I Sing the Song of the Mother of the Gods. What could Nabu have declared that would have led to Marduk’s release and Enki’s punishment? Only one thing could have changed the situation: the confession that Marduk was not the leader of the Watchers in the second war of the gods, as was believed, but Enki.
In the continuation of the theatrical mystery, Sarpanit reappears, washing her hands with pure water, „which they bring after the evildoer has been taken„. Torches are lit in „all the sacred places of Bel„. The supreme god is appealed to and the supremacy of Ninurta is proclaimed, probably to dispel fears that Marduk, once released, could try to take over the planet again. Gula, Ninurta’s wife, sends Sarpanit new clothes and sandals for Marduk. The god’s chariot is brought. However, Sarpanit is puzzled: „how can I release the one who cannot come out anymore?„. The divine messenger Nusku clarifies it for her, explaining that Marduk will pass through Sabad („The Chiseled Opening from Above”), which is
„A narrow door that the gods will strike;
Its vortexes will lift it up,
Into his abode they will enter again (…)
At the vortexes of the recess, inside,
A door they will strike by turning it;
Approaching, they will pass through its middle„.
In the year 820, when the men of Caliph al-Ma’mun entered the Great Pyramid, they dug a tunnel with no direction. Only after hearing a stone falling somewhere inside they directed the tunnel towards the sound, thus reaching the Descending Passage. The fallen stone revealed to them the granite plug that covered the entrance of the Ascending Passage. The caliph’s men made their way through the surrounding limestone, discovering the Ascending Passage and the upper areas of the pyramid. Clearing the passage of limestone debris, which had slid down to the granite locations, the Arabs reached the intersection with the Grand Gallery and a horizontal passage, at the end of which was the chamber later named the „queen’s chamber”. Since the chamber was empty, they returned through the horizontal passage to the intersection of the passages. They entered the Grand Gallery, which was covered in white dust, passed through the Antechamber and arrived at the chamber later named the „king’s chamber”. At the same intersection, the Arabs found a vertical shaft, which they presumed to be a well. Descending about 70 meters through the shaft, they reached a small two meters chamber, which connected with the Descending Passage. The opening between this chamber and the Descending Passage was blocked and covered, and it was the caliph’s men who broke it open. Although it has been proved that the Well Shaft was dug from the bottom up, no one has been able to offer a plausible explanation for its purpose.
The theatrical mystery The Death and Resurrection of Bel-Marduk claims that Enki’s son was freed from the Great Pyramid. To gain access to the upper chambers and galleries, it was necessary for the rescuers to dig a tunnel. This is the so-called „Well Shaft„, the role of which no one has been able to offer a plausible explanation. The theatrical mystery explains very clearly the way in which Marduk was saved, through a „door-well that the gods will pierce; its whirlpools will lift it up and they will enter his abode again„. Climbing up through this „shaft”, the rescuers had to remove the ramp stone in the shape of a wood splitting wedge, which, however, could not be moved. In its place there is a hole, those who have studied it using the words „explosion” and „shattering” to describe it. „The crack had the appearance of an explosion caused by a crushing force from the inside„, wrote Adam Rutherford in Pyramidology. Fragments of the limestone block slid down the Ascending Passage until they reached the granite plugs, where they were discovered by al-Ma’mun’s men. Additionally, the explosion covered the Grand Gallery with the fine white dust that the Arabs discovered on the floor, which was clear evidence of an explosion. The rescuers took Marduk out through this passage, and then covered the entrance in the Descending Passage again, as it was found by al-Ma’mun’s men. After being freed, Marduk was sent into exile, as he himself complains in a text, stating that he was exiled for 24 years in the land of Hatti. And thus, peace finally settled on Earth after millennia of battles, suffering and destruction. But all good things come to an end eventually…