The Earth Chronicles | ANUNNAKI SECRETS 30 | The Wars of Gods and Men | Zecharia Sitchin

Based on the book ‘The Wars of Gods and Men’ by Zecharia Sitchin,
Inspired by the chapter titled ‘The Earth Chronicles’.

In this video, we explore the connections between various ancient mythologies and their deities, with a focus on the Anunnaki from the heavens and their influence on Earth. We delve into the parallels and shared narratives across Greek, Hindu, and Hittite mythologies, revealing the interconnectedness of these ancient cultures. The video examines the Hittite deity Teshub, his battles, and his lineage, drawing comparisons with similar stories in Egyptian and Greek mythologies. We also investigate the historical peace treaty between the Egyptians and Hittites, its significance, and how it sheds light on the relationships between these ancient civilizations and their gods.

The narrative uncovers seals and records in the regal archives of the Hittites, aligning with Egyptian documents and highlighting the similarities between deities of different cultures. We discuss the Akkadian language’s role in these ancient treaties and the intriguing crossover of divine entities in these agreements. This exploration extends to the Hittite-Hurrian and Hittite-Mitannian treaties, revealing the synthesis of divine assemblies and their historical implications.

Furthermore, the video delves into the Sumerian civilization, its contributions to history, and the belief in the Dingir – “The Righteous Ones of the Rocketships.” We explore the origins of tales involving deities and humans, tracing them back to Sumer. The video examines the role of ancient scribes and the importance of clay tablets in preserving these narratives.

We also scrutinize the idea of extraterrestrial astronauts, specifically the Anunnaki and their mission on Earth related to gold mining. The story of Ea (Enki), his arrival on Earth, and the challenges faced in gold extraction are highlighted.

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The Anunnaki came from the Heavens… And along with them… they brought life and   technology, but also wars and destruction… Who are these gods? Is it possible to trace back their  activities from other mythologies? The parallels in the genealogies and  conflicts among the deities of Greek  

And Hindu mythologies were further echoed in  tablets found in what is now known as Boghazkoi,   once the location of the Hittite  royal archives. These tablets narrated   familiar tales of gods vying for power  as one generation gave way to the next.

The most extensive texts found focused on  Teshub, the chief deity of the Hittites,   detailing his lineage, rightful claim to  rule over the terrestrial upper realms,   and the confrontations initiated against him by  the deity Kumarbi and his descendants. Similar to   narratives from Greek and Egyptian mythologies,  Kumarbi’s Avenger was concealed with the help of  

Allied deities until he matured in a “dark-hued”  region of Earth. The climactic battles unfolded   in the heavens and oceans, with Teshub being  aided by seventy deities in chariots during   one confrontation. Initially defeated and either  concealed or banished, Teshub ultimately engaged   his adversary in a divine duel. Wielding the  “Thunder-stormer which scatters the rocks  

For ninety furlongs” and “the Lightning which  flashes frightfully,” he soared in his chariot,   drawn by two gold-plated Bulls of Heaven, and  “from the skies he set his face” towards his   foe. Although the tablets are incomplete,  it is clear that Teshub emerged triumphant.

The question arises: who were these ancient  deities that battled for dominance and   manipulated nations against each other  in their quest for control over Earth? Interestingly, clues to this question  can be found in treaties that concluded   some of the wars instigated by  humans in the name of their gods.

A peace agreement between  the Egyptians and Hittites,   after over two hundred years of conflict, was  solidified by the union of the Hittite king   Hattusilish III’s daughter and the Egyptian  Pharaoh Ramses II. Ramses II commemorated   this event by placing stelae at Karnak,  Elephantine near Aswan, and Abu Simbel.

The inscription detailing the princess’s journey  and arrival in Egypt mentions that upon seeing   her, “His Majesty saw that she was as beautiful  of face as a goddess,” instantly falling in love   and considering her a “something lovely granted  him by the god Ptah” and a symbol of Hittite  

Recognition of his “victory.” The inscription  further elucidates that thirteen years prior,   Hattusilish had proposed a Peace Treaty, which  Ramses II, still reflecting on his close brush   with death at the Battle of Kadesh, dismissed.  “The great Chief of Hatti then wrote appeasingly  

To His Majesty year after year; but the King  Ramses paid no attention.” Eventually, the   Hittite king, instead of sending tablet-inscribed  messages, “sent his eldest daughter, preceded by   precious tribute” along with Hittite nobility.  Puzzled by these gifts, Ramses dispatched an   Egyptian delegation to escort the Hittites.  Subsequently, he was captivated by the Hittite  

Princess’s beauty, crowned her queen, and named  her Maat-Neferu-Ra (“The Beauty Which Ra Sees”). This love at first sight proved beneficial  to our understanding of history,   as the Pharaoh then consented to the pending  Peace Treaty and inscribed it at Karnak,  

Close to where the Battle of Kadesh and the  Tale of the Beautiful Hittite Princess were   memorialized. Two versions of the treaty,  one nearly intact and the other fragmented,   were unearthed, decoded, and translated by  Egyptologists. Consequently, the complete   text of the Treaty is available, and it is  known that the Hittite king recorded the  

Treaty in Akkadian, the prevalent language  for international diplomacy at the time. The Pharaoh received an Akkadian copy of  the treaty inscribed on a silver tablet,   as described in the Egyptian  inscription at Karnak. What is in the middle of the tablet  of silver, on the front side: 

Figures consisting of an image of Seth,  embracing an image of the Great Prince of Hatti,   surrounded by a border with the words “the  seal of Seth, ruler of the sky; the seal   of the regulation which Hattusilish made” … What is within that which surrounds the image  

Of the seal of Seth on the other side: Figures consisting of a female image   of the goddess of Hatti embracing a  female image of the Princess of Hatti,   surrounded by a border with the words  “the seal of the Ra of the town of Arinna,  

The lord of the land” … What is within the [frame]   surrounding the figures: the seal of  Ra of Arinna, the lord of every land. In the regal archives of the Hittites, researchers  uncovered seals that portrayed the principal deity   of the Hittites in an embrace with the monarch,  aligning perfectly with descriptions found in  

Egyptian documents, inclusive of the inscriptions  on the seal’s periphery. Miraculously, the initial   accord, etched onto a pair of tablets in Akkadian,  was also unearthed in the same archives. However,   the Hittite scriptures referred  to their primary god as Teshub,   not as “Seth of Hatti.” Given that Teshub  translates to “Windy Storm” and Seth,  

Known as Typhon in Greek, signifies “Fierce  Wind,” it seemed that the Hittites and Egyptians   were aligning their divine entities based on  the monikers of their deities. Accordingly,   Teshub’s partner Hebat was termed “Lady of  the Skies,” mirroring the Egyptian goddess   in the treaty. Similarly, Ra (“The Bright  One”) found a counterpart in the Hittite  

“Lord of the Sky,” named Shamash (“The  Bright One”) in Akkadian, among others. It became clear that the Hittites and  Egyptians were aligning distinct yet   analogous divine assemblies, leading scholars  to speculate about revelations from other   ancient accords. A treaty from around 1350 B.C.  between Hittite ruler Shuppilulima and Mattiwaza,  

The sovereign of the Hurrian realm of Mitanni  located midway on the Euphrates between Hittite   lands and the ancient territories of Sumer  and Akkad, offered unexpected insights. The accord, typically crafted in duplicate, had  its original stored in Teshub’s sanctuary in the  

Hurrian city of Kahat—a location and tablet  swallowed by the annals of history. However,   the second tablet, placed in the sacred Hittite  city of Arinna “in front of the goddess of the   Rising Disc,” was unearthed by researchers  approximately 3,300 years post-inscription!

Treaties of that era invariably concluded with  an invocation for “the gods of the contracting   parties to be present, to listen and to serve  as witnesses,” ensuring that compliance would   result in divine favor, while breaches would  incur divine fury. The “gods of the contracting  

Parties” were enumerated, starting with Teshub  and his mate Hebat, acknowledged as the paramount   deities of both realms, the divine beings  “who regulate kingship and queenship” in both   Hatti and Mitanni. Subsequently, several junior  divine entities, descendants of the ruling pair,   were identified by the regional capitals  they governed, symbolizing their progenitors.

In this context, a compilation of deities was  observed, maintaining the same hierarchical order,   a contrast to the Egyptian scenario where  diverse pantheons were juxtaposed. Evidence   from additional unearthed texts indicated that  the Hittite deities were indeed derived from, or   possibly through, the Hurrians. However, a unique  revelation was found in this specific treaty:  

Mitra-ash, Uruwana, Indar, and the Nashatiyanu  gods were mentioned among the divine witnesses,   aligning with the Hindu pantheon’s Mitra,  Varuna, India, and the Nasatya gods. The question arose: which pantheon –  Hittite, Hindu, or Hurrian – served as the   original source? The Hittite-Mitannian treaty  clarified that none of them were the source.  

The so-called “Aryan” deities were mentioned  alongside their progenitors, the “Olden Gods”:   pairs like Anu and Antu, Enlil and Ninlil, Ea  and Damkina, and others such as “the divine Sin,   lord of the oath… Nergal of Kutha… the  warrior god Ninurta… the warlike Ishtar.”

These names were not new. Sargon of  Akkad had invoked them in the past,   asserting his role as “Overseer of Ishtar,  anointed priest of Anu, great righteous   shepherd of Enlil.” His descendant, Naram-Sin,  was able to assault Cedar Mountain when Nergal   “opened the path.” Hammurabi of Babylon  initiated wars “on the command of Anu,  

With Enlil advancing in front of the  army.” Assyrian kings like Tiglat-Pileser   and Shalmaneser undertook conquests under  the guidance and support of these gods. An enlightening discovery revealed  that the Hittites and Hurrians,   despite pronouncing the gods’ names in  their vernacular, utilized Sumerian script  

For writing the names. The determinative  for “divine” used was the Sumerian Dingir,   translating to “The Righteous Ones” (Din)  “Of the Rocketship” (Gir). For instance,   Teshub’s name was penned as Dingir-IM (“Divine  Stormer”), aligning with the Sumerian name for  

The god Ishkur, also known as Adad. The numerical  rank of Ishkur or Adad was 10, with Anu holding   the pinnacle rank of 60, Enlil at 50, Ea or  Enki at 40, and so forth. The Hittites depicted   Teshub wielding a lightning-emitting “Weapon of  Brilliance”, akin to the Sumerian Ishkur-Adad.

By the time scholars rediscovered the Hittites  and their texts, it had been established that   the civilization of Sumer in southern Mesopotamia  predated the Hittite and Egyptian civilizations,   Assyria, Babylon, and even Akkad. It was  recognized that all subsequent civilizations   stemmed from this initial civilization of Sumer. Undoubtedly, the origins of tales involving  

Deities and humans trace back to Sumer, where an  extensive and surprisingly detailed collection   of texts were initially documented. This region  is recognized as the birthplace of historical   and prehistorical records pertaining to our  planet, aptly termed as “Earth chronicles”. The exploration and comprehension of ancient  societies have consistently evoked awe and  

Remarkable revelations. Without the Written  Word, structures from the past such as pyramids,   ziggurats, expansive platforms, ruins adorned  with columns, and engraved stones would have   remained perplexing mysteries, silent  witnesses to forgotten occurrences. Knowledge about the past is attributed to  the diligent ancient scribes who utilized  

Various materials, including monuments, artifacts,  foundation stones, bricks, utensils, and weapons,   as surfaces for inscribing names and chronicling  events. Particularly noteworthy are the clay   tablets, some small enough to fit in one’s  hand, where symbols forming syllables, words,   and sentences were skillfully imprinted using  a stylus. Once dried, these tablets served as  

Enduring records, withstanding both natural  wear and human destruction over millennia. Archives filled with such tablets were found in  various locations, including commercial centers,   administrative buildings, temples, and  palaces across the ancient Near East. These   archives and libraries organized the tablets  meticulously, categorizing them by subject,  

And crediting the scribes. Often, when addressing  history, science, or deities, these documents were   acknowledged as reproductions of preceding  tablets written in the “olden language.” Archaeologists, while marveling at the splendor of  Assyria and Babylonia, were puzzled by references  

To “olden cities” and the coveted title “king of  Sumer and Akkad.” The existence of the Kingdom of   Akkad, predating Assyria and Babylonia by half a  millennium, was confirmed through records related   to Sargon of Agade. Scholars were astonished to  learn from these records about Sargon’s conquests,  

Including his victories over cities  like Uruk, Ur, E-Nimmar, and Umma. Skepticism arose regarding the existence of urban  centers and fortified cities prior to Sargon of   Agade and before 2500 B.C. However, it is now  confirmed that such cities were part of Sumer,   the civilization that emerged  nearly six thousand years ago. This  

Civilization witnessed the sudden emergence  of written language, literature, governance,   religious practices, scientific advancements,  architecture, agriculture, metallurgy,   textiles, trade, legal systems, moral codes,  cosmological theories, and historical records. In all these documents, whether epic  tales or brief proverbs, a consistent   belief is evident among the Sumerians  and their successors: in ancient times,  

The Dingir—referred to as “The Righteous Ones  of the Rocketships” and later termed “gods” by   the Greeks—descended to Earth from their celestial  abode. They selected southern Mesopotamia as their   terrestrial residence, naming it Kiengir—“Land  of the Lord of the Rockets” (Akkadian: Shumer,   meaning “Land of the Guardians”), marking the  establishment of the first Earth settlements.

The assertion that extraterrestrial astronauts  were the pioneers in establishing Earth   settlements was consistently emphasized by the  Sumerians. Numerous texts reiterate that 432,000   years before the Deluge, the Dingir descended to  Earth from their planet. This celestial body was   considered the twelfth entity in our Solar System,  comprising the Sun, the Moon, the known nine  

Planets, and an additional large planet with an  orbit of a Shar, equivalent to 3600 Earth-years.   This orbit takes the planet to a distant point  in the cosmos and then back near Earth, passing   between Mars and Jupiter. A Sumerian drawing  from 4,500 years ago, interpreted by Sitchin  

As the “planet of crossing”, depicts this planet,  Nibiru, and identifies the “cross” as its symbol. Numerous ancient texts reveal that the leader  of the astronauts from Nibiru was named Ea,   meaning “Whose House Is Water”. Upon  establishing Eridu, the inaugural Earth Station,  

He adopted the title Enki, signifying “Lord  of Earth”. A text unearthed from Sumerian   ruins narrates his arrival on Earth in a  document titled “Enki and the world order”. When I approached Earth there was much flooding. When I approached its green meadows, 

Heaps and mounds were piled up at my command. I built my house in a pure place …  My house— its shade stretches  over the Snake Marsh.  The text goes on to describe the efforts  of the god Ea to build structures at the  

Head of the Persian Gulf. Engineered dikes,  dug ditches and built brick structures. He   treats the Tigris and Euphrates rivers,  building canals and other facilities There was a purpose behind everything. The  inhabitants of a distant planet were in dire   need of gold. This precious metal wasn’t sought  for ornamental purposes, as throughout the ages,  

There is no record of these extraterrestrial  visitors adorning themselves with golden   ornaments. Evidently, gold was crucial for  the space endeavors of the Nibiruans. This   is corroborated by mentions in Hindu scriptures  of “celestial chariots being covered with gold”;   indeed, the significance of gold extends to  various components of space apparatus and  

Crafts in contemporary times as well. However,  this necessity alone doesn’t fully explain the   fervor with which the Nibiruans pursued gold  on Earth, nor their substantial efforts to   transport it in bulk to their home planet. The  metal, known for its distinctive properties,  

Was crucial for addressing a pressing issue that  threatened the existence of life on their planet.   The most plausible explanation suggests that the  gold particles might have been used to stabilize   Nibiru’s diminishing atmosphere, thereby  preventing it from dissipating dangerously.

Selected for the mission due to his lineage  as the offspring of Nibiru’s leader, Ea was   an exceptional scientist and engineer, known  by the moniker Nudimmud, which translates to   “He Who Fashions Things.” The objective,  implied by his title Ea, involved mining  

Gold from the tranquil waters of the Persian  Gulf and the adjacent marshlands stretching   into Mesopotamia. Artwork from Sumer portrayed  Ea as the sovereign of the waters in motion. However, the narrative indicates that the  initiative faced challenges. The yield   of gold fell short of the anticipated amount,  prompting the arrival of additional astronauts,  

Referred to as Anunnaki, a term that Zecharia  Sitchin interprets as “Those Who From Heaven   to Earth Came.” These extraterrestrial beings  arrived in contingents of fifty. The records   mention a group led by Enki’s eldest son,  Marduk. The documents capture Marduk’s   urgent communication to his parent, recounting  a near-disaster during their journey to Earth.  

The spacecraft, while navigating past one of the  Solar System’s sizable planets (likely Jupiter),   narrowly avoided a collision with  one of its moons. In his message,   an agitated Marduk recounted the  “attack” on their vessel to his parent. It has been created like a weapon; 

It has charged forward like death … The Anunnaki who are fifty it has smitten …  The flying, birdlike Supreme Orbiter it has smitten on the breast. On their native world, where the deity An (known   as An to the Sumerians and Anu to  the Akkadians) reigned supreme,  

The advancements of the exploratory teams  were observed with a mix of concern and   anticipation. Such feelings likely transformed  into frustration due to the gradual developments,   eventually leading to disillusionment. The  initial plan to procure gold from oceanic   waters through techniques resembling laboratory  procedures evidently fell short of expectations.

Nevertheless, the urgency for gold  persisted, compelling the Anunnaki to   make a difficult choice: either forsake  the endeavor, which was inconceivable,   or pursue an alternative method of acquiring gold  through mining. The Anunnaki had discovered that   gold was plentifully present in the Abzu  (“The Primeval Source”) located on the  

African continent. Interestingly, in languages  that descended from Sumerian, the term Zaab,   which is phonetically akin to Abzu but with  reversed syllables, continues to denote gold. However, a significant challenge presented itself.  The gold in Africa necessitated mining from the   earth’s depths, a stark shift from the advanced  water-treatment method to strenuous underground  

Labor. This monumental decision to transition to  mining necessitated additional Anunnaki personnel,   an expanded mining colony in “the place of  the shining lodes,” augmented facilities   in Mesopotamia, and a series of cargo ships  (“Ships for Ores of the Abzu”) to bridge the two  

Locations. The question arose: was Enki capable  of overseeing this massive operation alone? Anu doubted Enki’s solitary capabilities  and, 28,800 Earth-years later, which   equates to eight Nibiru years post Enki’s  arrival, decided to visit Earth personally.   Accompanying him was the Heir Apparent,  Enlil (“Lord of the Command”), whom Anu  

Believed could spearhead the Earth mission  and streamline the gold shipments to Nibiru. Selecting Enlil for this task may have been  imperative but was likely a painful decision,   as it exacerbated the existing tension and  envy between the two half-siblings. Enki,  

Being Anu’s eldest son with his concubine Id,  might have anticipated succeeding Anu on Nibiru’s   throne. However, akin to the biblical narrative of  Abraham, Hagar, and Sarah, Anu’s half-sister wife   Antum gave birth to a son, Enlil. Consequently,  following Nibiruan succession norms—mirrored by   biblical patriarchs—Enlil superseded Enki  as the rightful heir. Now, this competitor,  

Perceived by Enki as usurping his rightful  place, arrived on Earth to assume control. The significance of heritage and lineage in the  divine conflicts cannot be overstated; battles for   power and dominance were prevalent both on Nibiru  and later on Earth. As the perplexing and fierce  

Divine conflicts are analyzed within historical  and prehistorical contexts—a previously unexplored   endeavor—it becomes evident that the root cause  was a sexual code centered on genetic purity   rather than moral values. Complex genealogies  dictated rank and succession, and sexual   encounters were evaluated based on their intent  and consequences, rather than emotional aspects.

A Sumerian narrative recounts how Enlil,  the chief commander of the Anunnaki,   became enamored with a young nurse he  observed swimming unclothed in a river.   Despite her objections (“my vulva is  small, it knows not intercourse”),   he convinced her to join him on a boat ride and  engaged in a sexual act with her. Surprisingly,  

Enlil, despite his status, was apprehended by the  “fifty senior gods” upon his return to Nippur and   was deemed guilty of rape by “the seven Anunnaki  who judge.” His punishment was exile to the Abzu,   a sentence that was only revoked when he wed the  young goddess who had accompanied him into exile.

Numerous ballads extol the romantic liaison  between Inanna and a youthful deity named   Dumuzi, portraying their nocturnal  rendezvous with poignant delicacy: O that they put his hand in my hand for me. O that they put his heart next to my heart for me. 

Not only is it sweet to  sleep hand in hand with him.  Sweetest of sweet is also the loveliness of joining heart to heart with him. The affirmative nuance of the verse becomes  clear given that Dumuzi was designated as   Inanna’s future spouse, a decision she  made that was endorsed by her sibling,  

Utu-Shamash. However, clarification is  sought regarding a passage where Inanna   vividly details an intimate  encounter with her sibling. My beloved met me, took his pleasure   of me, rejoiced together with me. The brother brought me to his house,  made me lie on its sweet bed . . . In unison, the tongue-making in unison, 

My brother of fairest face made fifty times. Comprehending this requires acknowledging that  the established code forbade matrimonial unions,   yet did not restrict romantic liaisons, between  siblings sharing both parents. Conversely,   unions with a half-sibling were permissible, and  offspring from such unions, particularly males,  

Were given priority in the social hierarchy.  Although sexual assault was denounced,   engaging in sexual activities—even  those that were unconventional or   forceful—was tolerated if it aimed  at ensuring a line of succession. A detailed narrative describes Enki’s pursuit  of a male heir through his half-sister Sud,  

Who also shared lineage with Enlil. In  her solitude, he imposed himself upon her,   “poured the semen in the womb.” Upon the birth  of a daughter instead of the desired son, Enki   promptly pursued the girl once she reached an age  deemed “young and fair… He took his joy of her,  

He embraced her, lay in her lap; he touches  the thighs, he touches the… with the young   one he cohabits.” This pattern continued unabated  with subsequent daughters until Sud cursed Enki,   leaving him incapacitated and bringing an end to  his quest for a male successor through such means.

During these pursuits, Enki was married  to Ninki, highlighting that the code,   while denouncing sexual assault, did not  explicitly forbid affairs outside of marriage.   It is known that these deities could have multiple  spouses and concubines (as evidenced by a document   labeled CT-24, which enumerates six of Anu’s  concubines). However, if they chose to marry,  

They were required to designate one  individual as their official partner,   often favoring a half-sister for this  position. The aforementioned CT-24 has   been analyzed by Sitchin. While the document is  accessible online via an official museum site,   it remains untranslated and  thus unreadable to the public.

Sitchin articulates that a deity, in addition  to being known by a designated name and numerous   epithets, would often be conferred a title-name.  Correspondingly, the official partner of the deity   would be graced with the feminine counterpart  of such a title. For instance, when the deity  

An was given his title-name (“The Heavenly”),  his partner was referred to as Antu in Sumerian,   and Anu and Antum in Akkadian. Similarly, the  consort of Enlil (“Lord of Command”) was titled   Ninlil (“Lady of Command”), while Enki’s partner  Damkina was known as Ninki, among other examples.

The significance of familial ties among the  prominent Anunnaki led to the creation of several   so-called God Lists by ancient scribes, which  were essentially genealogical records. One notable   list, referred to by the ancient scribes as the  “An ilu Anum” series, enumerates the “forty-two  

Foreparents of Enlil,” meticulously organized  into twenty-one pairs of divine beings. Such   a listing evidently signified a distinguished  royal heritage, as evidenced by two analogous   documents for Anu that also enumerate his  twenty-one ancestral pairs on Nibiru. It   is revealed that Anu’s parents were Anshargal  (“Great Prince of Heaven”) and Kishargal (“Great  

Princess of Firm Ground”). Their titles suggest  that they were not the reigning duo on Nibiru;   instead, the father was the heir apparent, and  his partner was a prominent princess, being the   firstborn daughter of the ruler (from a different  spouse) and hence a half-sister to Anshargal.

These genealogical details provide  crucial insights into the occurrences   on Nibiru prior to the descent on Earth  and the subsequent events on Earth itself. The notion of Ea being dispatched to  Earth in search of gold suggests that   the inhabitants of Nibiru were cognizant  of the precious metal’s presence on our  

Planet prior to initiating the expedition.  But how did they come by this knowledge? There are multiple plausible explanations: The  Nibiruans might have deployed unmanned probes to   scrutinize Earth, similar to humanity’s  exploration of other celestial bodies   within our own Solar System. Alternatively,  they might have conducted reconnaissance by  

Making physical landings on Earth,  akin to human missions to the Moon.   The possibility of their having touched  down on Mars is also not to be dismissed,   as evidenced by ancient texts describing  interplanetary journeys between Nibiru and Earth. The exact timing and occurrence of such deliberate  manned landings on Earth remain uncertain.  

However, an ancient narrative does recount a  prior landing under dramatic circumstances:   a dethroned Nibiruan leader sought  refuge on Earth in his spacecraft! This incident must have transpired  before Ea’s mission to Earth,   as it led to Anu’s ascension to  the throne of Nibiru. The episode  

In question involved Anu wresting  control of the Nibiruan throne. Details of this event are found in a document,  the Hittite rendition of which scholars have named   “Kingship in Heaven.” This text illuminates  the dynamics of Nibiru’s royal court,   narrating a story of treachery and power  grabs reminiscent of a Shakespearean drama.  

It discloses that when the moment for  a change in leadership arose on Nibiru,   whether due to natural demise or other  factors, it was not Anshargal, the expected   successor and Anu’s father, who took the throne.  Instead, a kinsman named Alalu assumed power. In what may have been an act  of peacemaking or tradition,  

Alalu designated Anu as his royal cup-bearer,  a role of significant trust and prestige,   familiar from various ancient Near Eastern  texts and regal portrayals. However, after a   span of nine Nibiruan years, Anu challenged  Alalu and succeeded in overthrowing him. Once in the olden days,  Alalush was king in Heaven. 

Alalush was seated on the throne; The mighty Anush, first among the gods,  was standing before him: He would bow to his feet,  set the drinking cup in his hand. For nine counted periods,   Alalush was king in Heaven. In the ninth counted period,  Anush gave battle to Alalush.

The ancient Hittite document  titled “Kingship in Heaven”   narrates the occurrence of a significant  journey to Earth at that point in time. Alalush was defeated, he fled before Anush.  Down he descended to the dark-hued Earth. Anush took his seat upon the throne.

The possibility exists that information regarding  Earth and its abundant resources might have been   known on Nibiru prior to Alalu’s journey. However,  the narrative indeed provides an account of a   spacecraft, carrying Nibiruans, reaching Earth  before Ea embarked on his mission. The Sumerian  

King Lists mention that the inaugural overseer  of Eridu bore the name Alulim. This name could   potentially be another title for Ea or Enki, or  perhaps the Sumerian interpretation of Alalu’s   name. It is conceivable that Alalu, despite  being overthrown, was sufficiently worried about  

Nibiru’s destiny to inform his successor about  the discovery of gold in Earth’s waters. Evidence   supporting this notion may be found in the  subsequent reconciliation between the ousted and   the usurper; Anu proceeded to designate Kumarbi,  Alalu’s grandson, as his royal cup-bearer.

However, this reconciliatory act only led to  a repetition of historical events on Nibiru.   Despite the honors conferred upon him, Kumarbi  harbored resentment towards Anu for seizing the   throne from his grandfather. Over time, Kumarbi’s  hostility towards Anu became increasingly evident,   to the point where Anu “could not  withstand the gaze of Kumarbi’s eyes.”

Consequently, when the decision was  made for Anu to depart Nibiru for Earth,   bringing along the Heir Apparent  (Enlil), it was deemed prudent   to also include the young Kumarbi in the  journey. Both choices—bringing Enlil and   Kumarbi—resulted in a visit characterized  by conflict and personal distress for Anu.

The choice to transport Enlil to Earth and assign  him leadership led to fervent disputes with Enki,   as reflected in the discovered texts. An irate  Enki contemplated abandoning Earth to return to   Nibiru, raising questions about his potential to  seize the throne. If Anu were to remain on Earth,  

Designating Enlil as the acting ruler on  Nibiru, would Enlil willingly relinquish   power upon Anu’s return? Ultimately,  the resolution was to cast lots,   allowing fate to decide the course of action.  The resultant distribution of power is frequently   cited in both Sumerian and Akkadian documents.  The Atrahasis Epic, one of the lengthiest in the  

Earth Chronicles, documents this casting  of lots and the resulting consequences. The gods clasped hands together, then cast lots and divided:  Anu to heaven went up; To Enlil the Earth was made subject;  That which the sea as a loop encloses. they gave to the prince Enki. 

To the Abzu Enki went down, assumed the rulership of the Abzu. Convinced that he had successfully distanced  the feuding siblings, “Anu to Heaven went   up.” However, a surprising twist awaited him in  the space above our planet. Likely as a safety   measure, Kumarbi remained on the orbital  station circling Earth. Upon Anu’s return,  

Prepared for the lengthy journey back to  Nibiru, he faced a furious Kumarbi. A verbal   altercation escalated into a physical  clash: “Anu gave battle to Kumarbi,   Kumarbi gave battle to Anu.” Kumarbi  gained the upper hand in the tussle,   but “Anu struggled free from the  hands of Kumarbi.” Nevertheless,  

Kumarbi seized Anu’s legs and “bit between  his knees,” causing harm to Anu’s “manhood.” Humiliated and suffering, Anu  embarked on his journey to Nibiru,   leaving Kumarbi and the space crew behind. Before  his departure, he inflicted a curse on Kumarbi,   foretelling “three monsters in his belly.”

The parallels between this Hittite  narrative and the Greek story of Uranus   being emasculated by Cronos, along  with Cronos consuming his offspring,   are evident without further explanation.  Similar to the Greek narratives,   this incident paved the way for conflicts  between the deities and the Titans.

Subsequent to Anu’s departure, the Earth Mission  commenced in full swing. The arrival of more   Anunnaki on Earth increased their count to 600  over time. Some were designated to assist Enki   in extracting gold in the Lower World, while  others operated the ore vessels. The remaining   members established additional colonies  in Mesopotamia under Enlil’s guidance,  

Following a meticulously designed  plan and well-defined protocols. He perfected the procedures,  the divine ordinances;  Established five cities in perfect places,  Called them by name, Laid them out as centers.  The first of these cities, Eridu, He granted to Nudimmud, the pioneer.

In Mesopotamia, every pre-flood settlement served  a distinct purpose, as indicated by its name.   Eridu, known as the “House in Faraway Built,”  functioned as a facility for gold extraction   near the water and remained the Mesopotamian  residence of Ea. Following this was Bad-Tibira,  

Or the “Bright Place Where the Ores Are Made  Final,” serving as the hub for smelting and   refining metals. Laraak, referred to as “Seeing  the Bright Glow,” functioned as a beacon city to   direct landing shuttlecraft. Sippar, or “Bird  City,” was designated as the Landing Place,  

While Shuruppak, known as “The Place of  Utmost Well-Being,” was established as   a medical center under the supervision of  Sud, a half-sibling to both Enki and Enlil. An additional beacon city, Laarsa, translated  as “Seeing the Red Light,” was established to   ensure seamless operations requiring  coordination between the Anunnaki on  

Earth and the 300 astronauts termed Igigi,  or “Those Who See and Observe,” who orbited   Earth continuously. The Igigi,  stationed on orbiting platforms,   acted as liaisons between Earth and Nibiru.  Processed ores were sent to these platforms   via shuttlecraft before being loaded onto  spaceships capable of transporting the gold  

To the Home Planet during its periodic approach  to Earth in its extensive elliptical orbit. Both   astronauts and equipment were transported  to Earth using a similar process in reverse. To manage these intricate operations, a Mission  Control Center was constructed and outfitted   by Enlil. This center was named Nibruki,  translating to “The Earth-Place of Nibiru”  

Or Nippur in Akkadian. Atop an artificially  elevated platform fitted with antennas,   a concealed room known as the Dirga,  or the “Dark, Glowing Chamber,” housed   space charts or “the emblems of the stars” and  maintained the Duranki, or “Bond Heaven-Earth.” Historical records suggest that the Anunnaki’s  initial settlements on Earth were strategically  

“laid out as centers.” This cryptic  statement is further complicated by   post-flood monarchs’ claims that they  reconstructed the cities in Sumer,   which had been obliterated by the  Flood, by adhering to a specific layout. The everlasting ground plan, that which for all time  the construction has determined. It is the one which bears 

The drawings from the Olden Times and the writing of the Upper Heaven. Solving the puzzle involves identifying the  initial cities founded by Enki and Enlil on   the regional map and linking them with overlapping  circles. These cities were strategically “laid out  

As centers”, each at an equal distance from the  Mission Control Center located in Nippur. This   arrangement was a design “from Upper Heaven”,  comprehensible only to those with a vantage   point high above the Earth. Using the prominent  twin-peaked Mount Ararat as a reference point,  

The spaceport was positioned where the  northern line from Ararat intersected the   observable Euphrates River. In this “everlasting  ground plan”, the cities were organized in an   arrow-like formation, indicating the Landing  Path leading to the Spaceport at Sippar. Regular shipments of gold to Nibiru alleviated  worries and diminished competition on the  

Celestial body, allowing Anu to continue  his reign for an extended period. However,   on Earth, all the key players  gathered on the “dark-hued” stage,   expressing a wide range of emotions  and engaging in remarkable conflicts. If you liked the video, please hit the  like button and share it with your friends  

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