When Earth Was Divided

“And the sons of Noah that came out of the ark were Shem, Ham and Japhet . . . these were the three sons of Noah of whom all the Earth was overspread.”

Thus is the biblical tale of the Deluge followed by the recital of the Table of Nations (Genesis 10), a unique document, at first doubted by scholars because it listed then unknown nation-states, then taken apart critically, and finally—after a century and a half of archaeological discoveries—amazing in its accuracy. It is a document that holds a wealth of reliable historical, geographical, and political information concerning the rise of mankind’s remnants from the mud and desolation following the Deluge, to the heights of civilizations and empires.

Leaving the all-important line of Shem to the last, the Table of Nations begins with the descendants of Japhet (“The Fair One”): “And the sons of Japhet: Gomer and Magog and Madai, Javan and Tubal and Meshech and Tiras. And the sons of Gomer: Ashkenaz and Riphat and Togarmah; and the sons of Javan: Elishah and Tarshish, the Kittim and the Dodanim. From them branched out the island nations.” While the later generations had thus spread to coastal areas and islands, the unnoticed fact was that all the first seven nation/sons corresponded to the highlands of Asia Minor, the Black Sea and the Caspian Sea areas—highlands that were habitable soon after the Deluge, unlike the lower lying coastal areas and islands that could become habitable only much later.

The descendants of Ham (“He Who is Hot” and also “The Dark-Hued One”), first “Cush and Mizra’im and Put and Canaan” and thereafter a host of other nation-states, correspond to the African nation-lands of Nubia, Ethiopia, Egypt, and Libya as the core nations of African resettlement, again beginning with the topographically higher areas, then spreading to the lowlands. “And Shem, the father of all who descended of Eber, also had offspring; he was the elder brother of Japhet.’’ The first nation-sons of Shem were “Elam and Ashur, Arpakhshad and Lud and Aram,” nation-states that encompassed the highlands arching from the Persian Gulf” in the south to the Mediterranean Sea in the northwest and bordering the great Land-Between-the-Rivers, which was as yet not habitable. Those were the lands one could call the Spaceport Lands: Mesopotamia, where the pre-Diluvial spaceport had been; the Cedar Mountain, where the Landing Place remained functioning; the Land of Shalem, where the post-Diluvial Mission Control Center was to be established; and the adjoining Sinai peninsula, site of the future spaceport. The name of the forefather of all these nations, Shem— meaning “Sky Chamber”—was thus quite appropriate.

The broad division of mankind into three branches, as related in the Bible, followed not only the geography and topography of the areas to which man had spread, it also followed the division of the Earth between the descendants of Enlil and the descendants of Enki. Shem and Japhet are depicted in the Bible as good brothers, whereas the attitude toward the line of Ham—and especially Canaan—is one of bitter memories. In this there lie tales yet to be told—tales of gods and men. and their wars. . . . The tradition of the division of the ancient settled world into three branches is also in accord with what we know of the rise of civilizations.

Scholars have recognized an abrupt change in human culture about 11,000 B.C.—the time of the Deluge, according to our findings—and have named that era of domestication Mesolithic (Middle Stone Age). Circa 7400 B.C.—exactly 3,600 years later—another abrupt advancement has been recognized. Scholars have named it Neolithic (“New Stone Age”); but its principal feature was the switch from stone to clay and the appearance of pottery. And then, “suddenly and inexplicably”—but exactly 3,600 years later—there blossomed out (circa 3800 B.C.) in the plain between the Euphrates and Tigris rivers the high civilization of Sumer. It was followed, circa 3100 B.C., by the civilization of the Nile River; and circa 2800 B.C., the third civilization of antiquity, that of the Indus River, made its appearance. These were the three regions allotted to mankind; of them evolved the nations of the Near East, Africa, and Indo-Europe—a division faithfully recorded in the Old Testament’s Table of Nations.

All that, Sumerian chronicles held, was the result of deliberate decisions by the Anunnaki:

The Anunnaki who decree the fates sat exchanging their counsels regarding the Earth. The four regions they created.

With these simple words, echoed in several Sumerian texts, the post-Diluvial fate of Earth and its inhabitants was decided. Three regions were allotted to mankind’s three civilizations; the fourth was retained by the Anunnaki for their own use. It was given the name TIL.MUN, “Land of the Missiles.” In The Stairway to Heaven we provided the evidence identifying Tilmun with the Sinai peninsula.

Although as far as human habitation was concerned, it was the descendants of Shem—“Sand Dwellers” in Egyptian scriptures—who could reside in the unrestricted areas of the peninsula, when it came to allotting the territory among the Anunnaki, profound differences arose. Control of the site of the postDiluvial spaceport was tantamount to control of the links between Earth and Nibiru, as the experiences with Kumarbi and Zu had so clearly shown.

In the rekindled rivalry between the clans of Enlil and Enki, a neutral authority over the Land of the Missiles was called for. The solution was ingenious. Of equal lineage with them was their sister Sud. As a daughter of Anu, she bore the title NIN.MAH (“Great Lady”). She was one of the original group of Great Anunnaki who were pioneers on Earth, a member of the Pantheon of Twelve. She bore a son to Enlil, a daughter to Enki, and was lovingly called Mammi (“Mother of the Gods”). She helped create Man. With her medical skills she saved many a life and was also known as NIN.TI (“Lady Life”). But she never had her own dominions. To make Tilmun her domain was an idea that no one opposed. The Sinai peninsula is a barren place, occupied by high granite peaks in the south, a mountainous plateau in the center, and a hardsoiled plain in its northern third, surrounded by chains of low mountains and hills. Then there is a strip of sand dunes, sliding to the Mediterranean coast. But where water can be retained, as in several oases or in riverbeds that fill up during brief winter rains and keep the moisture below the surface, luxuriant date palms, fruits, and vegetables grow, and herds of sheep and goats can graze.

The region must have been as forbidding millennia ago as it is now. But although an abode was made for Sud in one of Mesopotamia’s rebuilt sites, she decided to go and take personal possession of the mountainous region. With all her attributes of status and knowledge, she always played a secondary role. When she came to Earth, she was young and beautiful (Fig. 36a); now she was old and nicknamed “The Cow” (Fig. 36b) behind her back. So now that she was given her own domain, she decided to go there.

Proudly she declared: “A Mistress I am now! Alone will I stay there, reigning forever!”

Fig. 36

Unable to dissuade her, Ninurta applied his experience in damming and channeling waters to make his mother’s new mountain region livable. We read of these deeds in Tablet IX of the “Feats and Exploits of Ninurta,” as he addresses his mother:

Since you, noble lady, alone to the Land of Landing had gone. Since to the Land of Casting Down unafraid you went— A dam I shall heap up for you, so that the Land may have a mistress. Completing his irrigation works, and bringing over people to perform the required tasks, Ninurta assured his mother that she would have an abundance of vegetation, wood products, and minerals in her mountain abode: Its valleys shall be verdant with vegetation. Its slopes shall produce honey and wine for you. Shall produce . . . zabalum-trees and boxwood; its terraces shall be adorned with fruit as a garden; The Harsag shall provide you with the fragrance of the gods, shall provide you with the shiny lodes;

Its mines will as tribute copper and tin give you; Its mountains shall multiply cattle large and small; The Harsag shall bring forth the four-legged creatures. This is indeed a befitting description of the Sinai peninsula: a land of mines, a major source in antiquity of copper, turquoise, and other minerals; a source of the acacia wood, which was used for temple furnishings; a verdant place wherever water was available; a place where flocks could graze. Is it an accident that the principal winter-river of the peninsula is still called el Arish—“The Husbandman”—the very nickname (Urash) of Ninurta? Making a home for his mother in the Sinai’s southern region of high granite peaks, Ninurta bestowed on her a new title: NIN.HAR.SAG (“Lady of the Head Mountain”); it was the title by which Sud was to be called ever since.

The term “head mountain” indicates that it was the highest peak in the area. This is the mountain nowadays known as Mount St. Katherine, a peak revered from antiquity, millennia before the nearby monastery was built. Rising nearby is the slightly lower peak called by the monks Mount Moses, suggesting that it is the Mount Sinai of the Exodus. Though this is doubtful, the fact remains that the twin peaks have been deemed to be sacred from antiquity. We believe that this was so because they played a pivotal role in the planning of the post-Diluvial spaceport and the Landing Corridor leading to it.

These new plans adopted the old principles; and to understand the grand post-Diluvial design, we must first review the manner in which the pre-Diluvial spaceport and its Landing Corridor were developed. At that time the Anunnaki first selected as their focal point the twin-peaked Mount Ararat, the highest peak in Western Asia and thus the natural landmark most visible from the skies. The next natural and visible features were the Euphrates River and the Persian Gulf. Drawing an imaginary north-south line from Ararat, the Anunnaki determined that the spaceport shall be where the line intersected the river. Then, diagonally to it from the direction of the Persian Gulf—at a precise angle of forty-five degrees—they drew the Landing Path. They then laid out their first settlements so as to mark out a Landing Corridor on both sides of the Landing Path. In the center point, Nippur was established as a Mission Control Center; all the other settlements were equidistant from it (Fig. 25). The post-Diluvial space facilities were planned on the same principles. The twin-peaked Mount Ararat served as the major focal point; a line at forty-five degrees marked the Landing Path, and a combination of natural and artificial landmarks outlined an arrowlike Landing Corridor. The difference was, however, that this time the Anunnaki had at their disposal the ready-made Platform in the Cedar Mountain (Baalbek), and they incorporated it into the new Landing Grid.

As before the Deluge, the twin-peaked Mount Ararat was to serve again as the northern landmark, anchoring the Landing Corridor and the Landing Path in the center of the Corridor (Fig. 37).

Fig. 37

The southern line of the Landing Corridor was a line connecting the twin-peaked Ararat with the highest peak in the Sinai peninsula, the Harsag (Mount St. Katherine), and its twin, the slightly lower Mount Moses.

The northern line of the Landing Corridor was a line extending from Ararat through the Landing Platform of Baalbek and continuing into Egypt. There the terrain is too flat to offer natural landmarks, and it was thus, we are certain, that the Anunnaki proceeded to build the artificial twin peaks of the two great pyramids of Giza. But where was this anchor to be erected? Here came into play an east-west imaginary line, arbitrarily conceived by the Anunnaki in their space sciences. They arbitrarily divided the skies enveloping Earth into three bands or ‘“ways.” The northern one was the “Way of Enlil,” the southern one the “Way of Enki,” and the central one the “Way of Anu.” Separating them were the lines known to us as the 30th parallel north and the 30th parallel south.

The 30th parallel north appears to have been of particular— “sacred”—significance. Holy cities from antiquity on, from Egypt to Tibet, have been located on it. It was chosen to be the line on which (at the intersection of the Ararat-Baalbek line) the great pyramids were to be built; and also the line which would indicate, in the Sinai’s central plain, the site of the Spaceport (SP). A line in the precise middle of the Landing Corridor, the Landing Path, was to lead to the exact location of the Spaceport on the 30th parallel. This, we believe, is how the Landing Grid was laid out, how the site of the Spaceport was marked off, and how the great pyramids of Giza had come into being.

By suggesting that the great pyramids of Giza were built not by Pharaohs but by the Anunnaki millennia earlier, we of course contradict long-held theories concerning these pyramids. The theory of nineteenth-century Egyptologists, that the Egyptian pyramids, including the unique three at Giza, were erected by a succession of Pharaohs as grandiose tombs for themselves, has long been disproven: not one of them was found to contain the body of the Pharaoh who was their known or presumed builder. Accordingly, the Great Pyramid of Giza was supposed to have been built by Khufu (Cheops), its twin by a successor named Chefra (Chephren), and the third, small one by a third successor, Menkara (Mycerinus)—all kings of the sixth dynasty. The Sphinx, the same Egyptologists presume, must have been built by Chephren, because it is situated next to a causeway leading to the Second Pyramid.

For a while it was believed that proof had been found in the smallest one of the three pyramids of Giza and the identity of the Pharaoh who had built it established. The credit for this was claimed by a Colonel Howard Vyse and his two assistants, who claimed to have discovered within the pyramid the coffin and mummified remains of the Pharaoh Menkara. The fact, however— known to scholars for some time now but for some reason still hardly publicized—is that neither the wooden coffin nor the skeletal remains were authentic. Someone—undoubtedly that Colonel Vyse and his cronies—had brought into the pyramid a coffin dating from about 2.000 years after Menkara had lived, and bones from the even much later Christian times, and put the two together in an unabashed archaeological fraud.

The current theories regarding the pyramids’ builders are anchored to an even greater extent on the discovery of the name Khufu inscribed in hieroglyphics within a long-sealed compartment within the Great Pyramid and thus apparently establishing the identity of its builder. Unnoticed has gone the fact that the discoverer of that inscription was the same Colonel Vyse and his assistants (the year was 1837). In The Stairway to Heaven we have put together substantial evidence to show that the inscription was a forgery, perpetrated by its •“discoverers.” At the end of 1983, a reader of that book came forward to provide us with family records showing that his great-grandfather, a master mason named Humphries Brewer, who was engaged by Vyse to help use gunpowder to blast his way inside the pyramid, was an eyewitness to the forgery and, having objected to the deed, was expelled from the site and forced to leave Egypt altogether!

In The Stairway to Heaven we have shown that Khufu could not have been the builder of the Great Pyramid because he had already referred to it as existing in his time in a stela he had erected near the pyramids; even the Sphinx, supposedly erected by the next-after successor of Khufu, is mentioned in that inscription. Now we find that pictorial evidence from the time of the Pharaohs of the very first dynasty—long before Khufu and his successors—conclusively shows that these early kings had already witnessed the Giza marvels. We can clearly see the Sphinx both in depictions of the king’s journey to the Afterlife (Fig. 38a) and in a scene of his investiture by “Ancient Ones” arriving in Egypt by boat (Fig. 38b). We also submit in evidence the well-known victory tablet of the very first Pharaoh, Menes, which depicts his forceful unification of Egypt. On one side he is shown wearing the white crown of Upper Egypt, defeating its chieftains and conquering their cities. On the other side the tablet shows him (Fig. 39a) wearing the red crown of Lower Egypt, marching through its districts and beheading its chieftains. To the right of his head the artist spelled out the epithet “Nar-Mer” acquired by the king; to the left the tablet depicts the most important structure in the newly acquired districts—the pyramid (Fig. 39b).

Fig. 38

All scholars agree that the tablet depicts realistically the places, fortifications, and enemies encountered by Menes in his campaign to unify Upper and Lower Egypt; yet the pyramid symbol is the only one that appears to have escaped the otherwise careful interpretation. We hold that this symbol, as all others on the tablet, was drawn and included so prominently in the Lower Egypt side because such a structure had actually existed there. The whole Giza complex—pyramids and Sphinx—had thus already existed when kingship began in Egypt; its builders were not and could not have been the Pharaohs of the sixth dynasty. The other pyramids of Egypt—smaller, primitive by comparison, some fallen even before completion, all crumbling—had indeed been built by various Pharaohs; not as tombs, nor as cenotaphs (monumental symbolic tombs), but in emulation of the gods. For it was held and believed in antiquity that the Giza pyramids and the Sphinx that accompanies them showed the way to the Stairway to Heaven—the Spaceport—in the Sinai peninsula.

Fig. 39

Building pyramids so that they might journey to the Afterlife, the Pharaohs adorned them with appropriate symbols, with illustrations of the journey, and in several instances also covered the walls with quotations from The Book of the Dead. The three pyramids of Giza, unique in their external and internal construction, size, and incredible durability, are also distinguished in that there is no inscription or decoration whatsoever inside them. They are just stark, functional structures, rising from the plain as twin beacons to play a 138 THE WARS OF GODS AND MEN When Earth Was Divided 139 role not in the service of men but of those “Who From Heaven to Earth Came.”

The three pyramids of Giza, we have concluded, were built by first erecting the smaller Third Pyramid as a scale model. Then, in keeping with the preference for twin-peaked focal points, the two large pyramids were erected. Although the Second Pyramid is smaller than the Great Pyramid, it appears to be of the same height; this is because it is built on somewhat higher ground, so that to achieve the same height, it need not have been as tall as the first one. Apart from its incomparable size, the Great Pyramid is also unique in that, in addition to the descending passage that is found in all the other pyramids, it has a unique Ascending Passage, a level Corridor, two Upper Chambers, and a series of narrow compartments (Fig. 40). The uppermost chamber is reached via an incredibly elaborate Grand Gallery and an Antechamber that could be sealed with one pull of a cord. The uppermost chamber contained—still does—an unusual hollowed-out stone block whose fashioning required amazing technology and which rang out as a bell; above the chamber are the narrow series of low and rugged spaces, offering extreme resonance.

Fig. 40

What was the purpose of all that?

We have found many similarities between these unique features of the Great Pyramid and the pre-Diluvial E.KUR (“House Which Is Like a Mountain”) of Enlil, his ziggurat in Nippur. Like the Great Pyramid, it rose high to dominate the surrounding plain. In pre-Diluvial times the Ekur of Nippur housed the DUR.AN.KI— “Link Heaven-Earth”—and served as Mission Control Center, equipped with the Tablets of Destinies, the orbital data panels. It also contained the DIR.GA, a mysterious “Dark Chamber” whose “radiance” guided the shuttlecraft to a landing at Sippar. But all that—the many mysteries and functions of the Ekur described in the tale of Zu—was before the Deluge. When Mesopotamia was reinhabited and Nippur was reestablished, the abode of Enlil and Ninlil there was a large temple surrounded by courtyards, with gates through which the worshipers could enter. It was no longer forbidden territory; the space-related functions, as the Spaceport itself, had shifted elsewhere.

As a new, mysterious, and awesome Ekur, the Sumerian texts described a “House Which Is Like a Mountain” in a distant place, under the aegis of Ninharsag, not of Enlil. Thus, the epic tale of an early post-Diluvial Sumerian king named Etana, who was taken aloft toward the Celestial Abode of the Anunnaki, states that his ascent began not far from the new Ekur, at the “Place of the Eagles”—not far, that is, from the Spaceport. An Akkadian “Book of Job” titled Ludlul Bel Nimeqi (“I Praise the Lord of Deepness”) refers to the “irresistible demon that has exited from the Ekur” in a land “across the horizon, in the Lower World [Africa].”

Not recognizing the immense antiquity of the Giza pyramids or the identity of their true builders, scholars have also been puzzled by this apparent reference to an Ekur far from Sumer. Indeed, if one is to follow accepted interpretations of Mesopotamian texts, no one in Mesopotamia was ever aware of the existence of the Egyptian pyramids.

None of the Mesopotamian kings who invaded Egypt, none of the merchants who traded with her, none of the emissaries who had visited mere—not one of them had noticed these colossal monuments . . . Could that be possible? We suggest that the Giza monuments were known in Sumer and Akkad. We suggest that the Great Pyramid was the post-Diluvial Ekur, of which the Mesopotamian texts did speak at length (as we shall soon show). And we suggest that ancient Mesopotamian drawings depicted the pyramids during their construction and after they had been completed! When Earth Was Divided 141 We have already shown what the Mesopotamian “pyramids” — the ziggurats or stage-towers—looked like (Fig. 24). We find completely different structures on some of the most archaic Sumerian depictions. In some (Fig. 41) we see the construction of a structure with a square base and triangular sides—a smooth-sided pyramid.

Fig. 41 Fig. 42

Other depictions show a completed pyramid (Fig. 42 a,b) with the serpent symbol clearly locating it in an Enki territory. And yet another (Fig. 43) endows the completed pyramid with wings, to indicate its space-related function. This depiction, of which several were found, shows the pyramid together with other amazingly accurate features: a crouching Sphinx facing toward the Place of Reeds; another Sphinx on the other side of the Lake of Reeds, supporting the suggestion in Egyptian texts that there was another, facing the Sphinx in the Sinai peninsula. Both the pyramid and the Sphinx near it are located by a river, as the Giza complex is indeed located by the Nile. And beyond all that is the body of water on which the horned gods are sailing, just as the Egyptians had said that their gods had from the south, via the Red Sea.

Fig. 43

The striking similarity between this archaic Sumerian depiction and the archaic Egyptian one (Fig. 38a) offers compelling evidence of the common knowledge, in Egypt as in Sumer, of the pyramids and the Sphinx. Indeed, even in such a minor detail as the precise slope of the Great Pyramid—52°—the Sumerian depiction appears to be accurate.

The inevitable conclusion, then, is that the Great Pyramid was known in Mesopotamia, if for no other reason than because it was built by the same Anunnaki who had built the original Ekur in Nippur; and likewise and quite logically, it, too, was called by them E.KUR—“House Which Is Like a Mountain.” Like its predecessor, the Great Pyramid of Giza was built with mysterious dark chambers and was equipped with instruments for guiding the shuttlecraft to the post-Diluvial Spaceport in the Sinai.

And, to assure its neutrality, the Pyramid was put under the patronage of Ninharsag. Our solution gives meaning to an otherwise enigmatic poem exalting Ninharsag as mistress of the “House With a Pointed Peak”—a pyramid:

House bright and dark of Heaven and Earth, for the rocketships put together; E.KUR, House of the Gods with pointed peak; For Heaven-to-Earth it is greatly equipped. House whose interior glows with a reddish Light of Heaven. pulsating a beam which reaches far and wide; Its awesomeness touches the flesh. Awesome ziggurat, lofty mountain of mountains— Thy creation is great and lofty, men cannot understand it. The function of this “House of the Gods With Pointed Peak” is then made clear: it was a “House of Equipment” serving to “bring down to rest” the astronauts “who see and orbit,” a “great landmark for the lofty Shews” (the “sky chambers”): House of Equipment, lofty House of Eternity: Its foundation are stones [which reach] the water; Its great circumference is set in the clay. House whose parts are skillfully woven together; House, the tightness of whose howling the Great-Ones-Who-See-and-Orbit brings down to rest . . . House which is great landmark for the lofty Shew; Mountain by which Utu ascends. [House] whose deep insides men cannot penetrate . . . Anu has magnified it.

The text then goes on to describe the various parts of the structure: its foundation, “which is clad in awe”; its entrance, which opens and closes as a mouth, “glowing in a dim green light”; the threshold (“like a great dragon’s mouth opened in wait”); the doorjambs (“like two edges of a dagger that keeps enemies away”). Its inner chamber is “like a vulva.” guarded by “daggers which dash from dawn to dusk”; its “outpouring”—that which it emits—“is like a lion whom no one dares attack.”

An ascending gallery is then described: “Its vault is like a rainbow, the darkness ends there; in awesomeness it is draped; its joints are like a vulture whose claws are ready to clasp.” There, at the top of the gallery, is “the entryway to the Mountain’s top”; “to foe it is not opened; only to Them Who Live, for them it is opened.” Three locking devices—“the bolt, the bar and the lock . . . slithering in an awe-inspiring place”—protect the way into the uppermost chamber, from which the Ekur “surveys Heaven and Earth, a net it spreads out.” These are details whose accuracy amazes as one reads them in conjunction with our present knowledge of the insides of the Great Pyramid. The entrance into it was through an opening in its north face, hidden by a swivel stone that indeed opened and closed “like a mouth.” Stepping onto a platform, the entrant faced an opening into a descending passage, “like a great dragon’s mouth opened in wait” (Fig. 44a). The gaping entrance was protected from the pyramid’s weight above it by two pairs of diagonally placed massive stone blocks, “like two edges that keep enemies away,” revealing an enigmatic carved stone in the entrance’s midst (Fig. 44b). A short distance down the descending passage, an ascending passage began. It led to a horizontal passage through which one could reach the heart of the pyramid, an inner Chamber of Emissions “like a vulva.” The ascending passage also led to a majestic ascending gallery, most elaborately constructed, its walls getting closer to each other by stages as they rise, giving the entrant a feelFig. 44 When Earth Was Divided 145 ing that these wall joints are “like a vulture whose claws are ready to clasp” (Fig. 45). The gallery led to the uppermost chamber, from which a “net”—a force field—“surveyed Heaven and Earth.” The way to it was through an antechamber, built with great complexity (Fig. 46), where three locking devices were indeed installed, ready to “slither” down and “to foe not open.” After so describing the Ekur inside and out, the laudatory text provides information regarding the functions and location of the structure: On this day the Mistress herself speaks truly; The Goddess of the Rocketships, the Pure Great Lady, praises herself: “I am the Mistress; Anu has determined my destiny; the daughter of Anu am I. Enlil has added to me a great destiny; his sister-princess am I. The gods have given unto my hand the pilot-guiding instruments of Heaven-Earth; Mother of the sky-chambers am I. Ereshkigal allotted to me the place-of-opening of the pilot-guiding instruments; The great landmark, the mountain by which Utu rises, I have established as my dais.” If, as we have concluded, Ninharsag was the neutral Mistress of the Pyramid of Giza, it follows that she should have been known and revered as a goddess also in Egypt. This, indeed, is the case; except that to the Egyptians she was known as Hat-Hor. Textbooks will tell us that the name means “House of Horus”; but that is only superficially correct. The reading stems from the hieroglyphic writing of the name depicting a house and a falcon, the falcon having been the symbol of Horns because he could soar as a falcon. What the goddess’s name literally meant was: “Goddess Whose Home Is Where the ‘Falcons’ Are,” where the astronauts make their home: the Spaceport. This spaceport, we have determined, was located in the postDiluvial era in the Sinai peninsula; accordingly, the title Hat-Hor, “Home of the Falcons,” would require that the goddess bearing it should be Mistress of the Sinai peninsula. That, indeed, she was;

Fig. 45

The Egyptians considered the Sinai peninsula to have been the domain of Hathor. All the temples and stelae erected by Egyptian Pharaohs in the peninsula were dedicated exclusively to this goddess. And. like Ninharsag in her later years. Hathor, loo, was nicknamed “The Cow” and was depicted with cow’s horns. But was Hathor also—as we have claimed for Ninharsag— Mistress of the Great Pyramid? That, amazingly but not surprisingly, she was. The evidence comes in the form of an inscription by the Pharaoh Khufu (circa 2600 B.C.) on a commemorative stela he erected at Giza in a temple dedicated to Isis. Known as the Inventory Stela, the monument and its inscription clearly establish that the Great Pyramid (and the Sphinx) had already existed when Khufu (Cheops) began to reign. All he claimed was to have built the temple to Isis beside the already existing Pyramid and Sphinx: Live Horus Mezdau.

To king of Upper and Lower Egypt. Khufu. Life is given! He founded the House of Isis. Mistress of the Pyramid, beside the House of the Sphinx. At his time. then. Isis (the wife of Osiris and the mother of Horus) was considered to have been the “Mistress of the Pyramid” But as the continuing inscription makes clear, she was not the Pyramid’s first mistress: Live Horus Mezdau. To king of Upper and Lower Egypt. Khufu. Life is given! For his divine mother Isis. Mistress of “Die Western Mountain of Hathor, " he made [this] writing on a stela. Thus, not only was the Pyramid a “Mountain of Hathor”—the exact parallel of the Sumerian “House Which Is Like a Mountain”—but also it was her western mountain, implying that she also had an eastern one. That, we know from the Sumerian sources, was the Har-Sag, the highest peak in the Sinai peninsula.

In spite of the rivalry and suspicions between the two divine dynasties, there is little doubt that the actual work of constructing the Spaceport and the control and guidance facilities fell into the hands of Enki and his descendants. Ninurta proved himself capable of damming and irrigation works; Utu/Shamash knew how to command and operate the landing and takeoff facilities; but only Enki, the master engineer and scientist who had been through all this before, had the required knowhow and experience for planning the massive construction works and supervising their execution. There is not even a hint in Sumerian texts that describe the achievements of Ninurta and Utu that either one of them had planned or engaged in space-related construction works. When Ninurta, in later times, called upon a Sumerian king to build him a ziggurat with a special enclosure for his Divine Bird, it was another god, accompanying Ninurta. who gave the king the architectural plans and building instructions. On the other hand, several texts reported that Enki had passed to his son Marduk the scientific knowledge he had possessed. The texts report a conversation between father and son. after Marduk had approached his father with a difficult question: Enki answered his son Marduk: “My son. what is it you do not know? What more could I give to you? Marduk, what is it that you do not know? What could I give you in addition? Whatever I know, you know!” Since the similarities between Ptah and Enki as the father, and Marduk and Ra as son, are so strong, we should not be surprised at all to find that Egyptian texts did connect Ra with space facilities and with related construction works. In this he was assisted by Shu and Tefnut, Geb and Nut, and Thoth, the god of magical things. The Sphinx, the “divine guide” that showed the way eastward exactly along the 30th parallel, bore the features of Hor-Akhti (“Falcon of the Horizon”)—the epithet for Ra. A stela erected near the Sphinx in Pharaonic times bore an inscription that directly named Ra as the engineer (“Extender of the Cord”) who built the “Protected Place” in the “Sacred Desert.” from which he could “ascend beautifully” and “traverse the skies”: 150 THE WARS OF GODS AND MEN Thou extendest the cords for the plan, thou didst give form to the lands . . . Thou didst make secret the Lower World . . . Thou hast built for thee a place protected in the sacred desert, with hidden name. Thou risest by day opposite them . . . Thou art rising beautifully . . . Thou art crossing the sky with a good wind . . . Thou art traversing the sky in the celestial barque . . . The sky is jubilating, the Earth is shouting of joy. The crew of Ra do praising every day; He comes forth in triumph.

Egyptian texts asserted that Shu and Tefnut were involved in Ra’s extensive space-related works by “upholding the skies over Earth.” Their son Geb bore a name that stemmed from the root gbb—“to pile up, to heap up”—attesting, scholars agree, to his engaging in works that entailed piling up; a strong suggestion of his involvement in the actual construction of the pyramids. An Egyptian tale concerning the Pharaoh Khufu and his three sons reveals that in those days the secret plans of the Great Pyramid were in the custody of the god whom the Egyptians called Thoth, the god of astronomy, mathematics, geometry, and land surveying. It will be recalled that a unique feature of the Great Pyramid was its upper chambers and passages. However, because these passages were sealed off—we shall show how, when, and whyjust where they branch off from the descending passage, all the Pharaohs who attempted to emulate the Giza pyramids built theirs with lower chambers only, being either unable to emulate the upper chambers for lack of precise architectural knowledge, or (in time) simply unaware of their existence. But Khufu, it seems, was aware of the existence of these two secret chambers within the Great Pyramid, and at one point was on the verge of discovering the plans of their construction, for he was told where the god Thoth had hidden them.

Written on the so-called Westcar Papyrus and titled “Tales of the Magicians,” the tale relates that “one day, when king Khufu reigned over all the land,” he called in his three sons and asked them to tell him tales of the “deeds of the magicians” of olden times. First to speak was “the royal son Khafra” who related “a tale of the days of thy [Khufu’s] forefather Nebka . . . of what came to pass when he went into the temple of Ptah.” It was a tale of how a magician brought a dead crocodile back to life. Then the royal son Bau-ef-Ra told of a miracle in the days of Khufu’s earlier forefather, when a magician parted the waters of a lake, so that a jewel could be retrieved from its bottom; “and then the magician spake and used his magic speech and he brought the water of all the lake again to its place.” Somewhat cynical, the third son Hor-De-Def arose and spoke, saying: “We have heard about the magicians of the past and their doings, the truth of which we cannot verify. Now I know of things done in our time.” The Pharaoh Khufu asked what they were; and Hor-De-Def answered that he knew of a man named Dedi who knew how to replace a decapitated head, to tame a lion, and who also knew “the Pdut numbers of the chambers of Thoth.” Hearing this, Khufu became extremely curious, for he had been seeking to find out the “secret of the Chambers of Thoth” in the Great Pyramid (already blocked and hidden in Khufu’s time!). So he ordered that the sage Dedi be found and fetched from his abode, an island off the tip of the Sinai peninsula. When Dedi was brought before the Pharaoh, Khufu first tested his magical powers, such as bringing back to life a goose, a bird, and an ox, whose heads were cut off. Then Khufu asked: “Is it true what is said, that thou knowest the Pdut numbers for the Iput of Thoth?” And Dedi answered: “I know not the numbers, O king, but I know the place the Pdut are in.” Egyptologists are by and large agreed that Iput conveyed the meaning “secret chambers of the primeval sanctuary” and Pdut meant “designs, plans with numbers.”

Answering Khufu, the magician (his age was given as one hundred and ten years) said: “I know not the information in the designs, O king, but I know where the plans-with-numbers were hidden by Thoth.” In answer to further questioning he said: “There is a box of whetstone in the sacred chamber called the Chart Room in Heliopolis; they are in that box.” Excited, Khufu ordered Dedi to go and find the box for him. But Dedi answered that it was neither he nor Khufu who could obtain the box; it was destined to be found by a future descendant of Khufu. This, he said, was decreed by Ra. Yielding to the god’s will, Khufu, as we have seen, ended up only building near the Sphinx a temple dedicated to the Mistress of the Pyramid. The circle of evidence is thus complete. Sumerian and Egyptian texts confirm each other and our conclusions: The same neutral goddess was the mistress of Sinai’s highest peak and of the artificial mountain erected in Egypt, both to serve as anchors of the Landing Corridor.

But the Anunnaki’s desire to keep the Sinai peninsula and its facilities neutral did not prevail for long. Rivalry and love tragically combined to upset the status quo; and the divided Earth was soon embroiled in the Pyramid Wars.