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Anu Comes To Earth

Benson C Saili

“Our Father Who Art In Heaven” shows up for the first time in 7000 years

In 3800 BC, during the Age of Taurus (4380 to 2220 BC),  King Anu touched down on the spaceport apron at Tilmun in the Sinai Peninsula in the imperial  “Celestial Chariot”, the first time he had done so in 7000 years.

The mission was at the request of Enlil, Earth’s Chief Executive and the Bible’s central Jehovah. The King of Nibiru, the Solar System’s 10th planet which is seen only once in 3600 years, was accompanied by Antu, his seniormost wife before the Sirian and Orion thrones were merged (Enki’s mother, the Orion Queen, was Anu’s official main spouse but the marriage was a ceremonial one only: there were no sexual relations.). The great King was received by his great grandson Utu-Shamash in his capacity as executive commander of the spaceport and welcomed by Enlil (biological son, whose mother was Antu), Enki (stepson), and Ninmah (biological daughter by a wife junior to Antu).

“They embraced and kissed, they laughed and cried,” relates Enki in his memoirs, The Lost Book of Enki, which was compiled by Zechariah Sitchin. “All five of them with tears were filled; tears of joy with sorrowed tears were mingled.” In the intervening period since Anu last visited, his children had aged woefully courtesy of the much quicker circumsolar revolution of Earth compared to Nibiru.

Whereas Anu and Antu looked very youthful, as though they were nudging forty, their kids came  across as though they were nudging 70  or so, with Ninmah worse for wear being a lady. “Though greater in shars were the parents, younger than the children they looked,” Enki makes a point of underscoring this aspect. “The two sons looked old and bearded. Ninhursag (Ninmah), once a beauty, was bent and wrinkled.”

In anticipation of the visit, Ninurta, the overall boss of Sumer, had built a sacred precinct for King Anu on the banks of “a great mountain” in Uruk (Erech in the Bible). Called Unug-Ki, meaning “Delightful Place”, its interior was made of pure gold overlaid with carnelian stones. From the spaceport, Anu was flown straight to the Unug-Ki, where all the Anunnaki who were on Earth, including the Igigi, awaited him. The moment he arrived, the entire gathering broke out in songs, both vocally and instrumentally, as they escorted him into his brand new temple-house. Thereafter, “Anu washed and rested, then he was perfumed and clothed; Antu by female Anunnaki to the House of the Golden Bed was escorted: there she too washed and rested, then she was perfumed and clothed.”

At the evening banquet in the open and spectacularly lit courtyard, Anu and Antu sat on a lavishly decorated dais, with Enlil and Enki to Anu’s right and Ninmah to Antu’s left. Serving the foods and wines were Earthlings, all of whom were stark naked to underline their inferiority in the presence of the “Heavenly Father”, the first time on Earth Earthlings were allowed into the presence of Anu. The pomp and circumstance that accompanied the visit of “Our Father Who Art In Heaven” is painstakingly chronicled in the works of Sitchin. One account reads as follows:  

“Priests and other temple attendants served ‘wine and good oil’ and slaughtered in sacrifice a bull and a ram for Anu, Antu and all the gods … In the evening, a ceremonial meal began with a ritual washing of the hands on a celestial signal — the appearance of Jupiter, Venus, Mercury, Saturn. Mars, and the Moon. Then the first part of the meal was served, followed by a pause. While a group of priests began to chant the hymn Kakkab Anu Elellu Shamame ("The Planet of Anu Rises in the Skies"), an astronomer-priest, at the topmost stage of the tower of the temple, watched for the appearance of the Planet of Anu, Nibiru.

When the planet was sighted, the priests broke out in singing the composition  To the One Who Grows Bright, the Heavenly Planet of the Lord Anu  and the Psalm The Creator's Image Has Arisen.  A bonfire was lit to signal the moment and to pass the news to neighbouring towns. Before the night was over, the whole land was ablaze with bonfires … To music the Anunnaki clapped and danced, to music they danced and sang.” Once they had feasted on “a meal of bull meat and ram meat, of fish and fowl, with wine and beer accompanied”, the “divine couple”, who had been cheerily chatting with members of the Anunnaki pantheon, retired to bed.  


King Anu slept for six straight days before he woke up.  This was because Earth’s axial rotation and therefore day-night cycle was much quicker compared to that of Nibiru. A full day and night on Nibiru was equivalent to 30 Earth days, meaning on that planet, people slept for 15 Earth days assuming equal days and nights.  Thus the six days Anu spent in total slumber during his visit here did not even amount to half what he normally slept on his planet.

Upon rising up, the King first attended an assembly of the Anunnaki, where thanksgiving prayers were chanted in his honour. Then he went into a closed-door, Council of the Great Gods meeting, whose other attendees were Enlil, Enki, Ninmah, and Utu-Shamash. The Sumerian records do not explain why other notable Anunnaki princes such as Ninurta, Marduk, Nannar-Sin, Nergal, Ishkur-Adad, Ningishzidda and Ninmah were not invited, but it could be that the King didn’t want a situation where the deliberations became bogged down in argumentation after argumentation from too many mouths.

As they say, too many cooks spoil the broth.  As for Shamash’s presence in the meeting, he was probably meant to represent the third generation of Anunnaki royalty though he should have been balanced out with at least one third-generation Enkite. His presence was also crucial being the spaceport commander (and therefore with a great deal to report about) and the King’s personal pilot whilst he was on Earth. Enlil as Earth’s Chief Executive reported what had transpired during and after the Deluge – the heroic role of Noah and his elevation to sainthood, the discovery of new gold deposits in South America,  the distribution of Earth’s principal lands among the Anunnaki on the basis of Noah’s three sons, the two pyramid wars,  and how the peace was clinched.  

Once Enlil was done, it was Enki’s turn. Enki not only filled the gaps Enlil had left but confessed to the King as to how he and Enoch had contrived to have Noah sired by him and how he had heeded Anu’s emissary Galzu to get Noah to build a submarine with a view to preserve mankind in the great flood. “It was not that I deliberately set out to thwart Enlil’s designs that mankind be left to his own devices as the flood raged whilst we Anunnaki were safe and secure in space or other less vulnerable locations on Earth,” he explained to his step-father. “It was at the say-so of Galzu, who you had sent down to act on your behalf.”

Listening with rapt attention as the wise Enki spoke, King Anu was nonplussed at the mention of a messenger from Nibiru known as Galzu, who had so far been to Earth twice to deliver interventionist messages on his behalf.  “Who the hell is Galzu?” the King responded both angrily and dumbfounded. “I never, ever sent an emissary by that name to Earth. He’s just as mysterious to me as he was to you all.”

Enki nonetheless spoke favourably of Galzu. “On account of Galzu, Ziusudra (Noah) and the seed of life (animal and plant DNA) were saved,” he observed to Anu. Enlil, on the other hand, was scathing of Galzu for foiling his chance of returning to Nibiru. “On account of Galzu on Earth we remained,” he fumed. “The day to Nibiru you return, you shall die so did Galzu to us say.”  That was arrant nonsense, Anu returned sharply. Yes, the Anunnaki who returned from an extended tour of duty on Earth had pathological and physiological problems but there were elixirs that took excellent care of that so that their biological clocks were re-aligned with Nibiru cycles.

At this point, Enlil and Enki in unison asked Anu whose emissary Galzu was if he was not Anu’s. “Who was Galzu’s principal who wanted Earthlings to be saved and who desired that we stay here on Earth?” Enki further wondered aloud. Ninmah seemed to have an inspired answer to the jigsaw. Nodding her head with self-assurance, she said, “For the Creator of All did Galzu appear.” She went on to point out that if Galzu was sent by the Creator of All (God, First Source) to intervene so that mankind was preserved, then it was also his will that Enki brought mankind into existence.

Enki’s creation of Adam with her’s and Ningishzidda’s assistance was not fate, she said, but destiny. It was not the permissive will of mortal beings like the Anunnaki were: it was the unalterable will of God. A hush descended on the five as they contemplated the ramifications of Galzu’s actions. “For a while, the five of them were silent,” the Sumerian records state. “Each the past events (the goings-on on Earth to date) in his heart recounted.”


After a long, meditative lull, King Anu finally spoke. Anu made the philosophical point that the will of God overrode that of his creation and therefore whatever had happened on Earth through Galzu’s interventions was predestined and it should not be interfered with.  The Anunnaki were simply instruments God used to people planet Earth. “While fates we decreed,” Anu said, “the hand of destiny every step directed. The will of the Creator of All is clear to see on Earth and for all Earthlings only emissaries we are. The Earth to Earthlings belongs: to preserve and advance them we were intended.”  

Enki, who had genetically engineered mankind into existence, was exhilarated at this outright vindication of what he had done. Rising to his feet, he took a bow to Anu then said: “If that is our  mission   here (that is, as guarantors of the welfare of mankind), let us accordingly act.” The great King nodded in agreement and thereupon moved a motion that the Anunnaki set about advancing mankind intellectually and civilly. A debate in respect of what exactly was to be done ensued, with the dovish Enki and Ninmah the more enthusiastic and the hawkish Enlil and Shamash somewhat tepid.      

When the debate concluded, it was suggested by Enki that that mankind be urbanised. Cities with modern civic facilities should be established for mankind’s sake. Secret knowledge – which simply was academics and which hitherto had been the preserve of the Anunnaki and privileged Earthlings who were tutored in what were called mystery schools and through secret societies – should   be taught to mankind with almost no reservation. Furthermore, two separate pre-eminent offices should be created for mankind – that of king and priest. The king was to rule mankind on behalf of the Anunnaki and dispense justice, whereas the priest was to spearhead mankind in serving and reverencing  the Anunnaki in their temple-abodes. 

Anu endorsed Enki’s motion and to that end the King presented to Enlil the insignias of majesty that he would confer on the Earthling monarch. These were a divine headdress (crown, tiara); sceptre of staff (symbol of power, authority); and coiled measuring cord (representing Justice). Finally, King Anu made a declaration that the Anunnaki were not to stay on Earth indefinitely as the planet was not their preordained home. They were to return to Nibiru once mankind had been sufficiently enlightened. “Give mankind knowledge, up to a measure of secrets of heaven and Earth,” he instructed. “Laws of justice and righteousness teach them, then depart and leave.”


After the meeting concluded, King Anu was taken on a conducted tour of Sumer, which was still under construction. The King had the honour of naming it Ki-Engi, meaning “Land of the Lofty  Watchers”. The Lofty Watchers  were the Anunnaki as indeed they watched over the fate and affairs of mankind.  It was actually by the name Ki-Engi the Sumerians called Sumer (from Shem-Ur, meaning “Land of Rocket People”). Sumer is simply the name preferred by scholars.

The first city Anu visited was Eridu, Enki’s cult city, which had been the first to arise. The King was particularly struck by the grandeur of Enki’s mansion, which Ningishzidda had designed for him. Eridu had made great headway in a number of ways thanks to the MEs, from whose wonders only Eridu had benefitted to date in the broader Sumer. Whilst he was being shown around by Enki, Enlil registered a complaint to his father to the effect that actually everything in Eridu was a masterpiece simply  because Enki had selfishly kept to himself the ME formulas. Also known as the Divine Formulas, the MEs were said to encrypt more than 100 aspects of civilisation.

The rest of the Anunnaki pantheon, Enlil besought, needed access to these crucial computer chips particularly at this juncture when mankind was to be civilised across the body.  Anu politely asked Enki to share the MEs but confirmed his right to their custody as their inventor and for the exclusivity of Eridu lest they be filched by some sinister party.  Enki undertook to do just that. From Eridu, Anu was taken to Nippur, where Enlil resided. There, Enlil showed him the Tablets of Destiny, which tracked the trajectories and orbits of celestial bodies and served as a record of unalterable Anunnaki decisions. Next was Kish (“Sceptre City”, denoting the seat of monarchy).

Anu designated Kish as the first city mankind was to thrive in and mandated Ninurta to administrate it, meaning he was to move from Lagash. Anu and Enlil then jointly unveiled a special phosphorescent monument in Kish called the “Heavenly Bright Object”, a device enshrining the site of kingship as mankind’s first post-diluvial king was to be installed in Kish. Enki there and then promised to avail 50 MEs to Ninurta to help kick-start the civilisation process in Kish.  From there, Anu visited Lagash and in Ninurta’s own house, the Eninnu, the King  presented his eldest grandson with two ceremonial weapons, the Supreme Smitter and the Supreme Hunter,  in recognition of his military feats.

Finally, King Anu was flown to the “Golden Land”, today’s South America, accompanied by  Enlil, Enki, Ninurta, and Adad. There, Ninurta showed him how bronze, a metal he invented, was made, as well as how gold nuggets were collected. After sailing on a lake whose shores copper was mined, he renamed it Lake Anak. The King was also taken to the spaceport that was built in the wake of the Deluge to facilitate the transfer of newly discovered gold to Nibiru. There, Anu was presented with tonnes of gold for personal use.  “With gold to the brim was Anu’s celestial chariot  loaded,” say the Sumerian records. The visit was capped by a trophy hunting expedition in the Amazonian wilds. It was whilst the King was shooting at the horned bisons that he received a message of bereavement.

Marduk and his firstborn son Nabu flew over and reported to the King that Sarpanit, Marduk’s wife and the mother of all his kids, had passed away. Being a full Earthling, she was not genetically disposed to live as long  as the Anunnaki did. She did however enjoy a long life by the standards of mankind thanks to the ingestion of Ormus, the monoatomic white powder of gold. She died at age 76,000, having been born in the 101st shar (about 81 000 year ago) and having passed on in the 122nd shar, in 3800 BC.

Marduk also expressed concerns to Anu about his marginalisation in power politics by Enlil and the King took heed: from now henceforth, Marduk was pardoned for precipitating the Second Pyramid War along with  Seth, and he and his firstborn son Nabu now were free to roam or settle anywhere in Sumer. A city-sized swathe of land that had initially been reserved for the construction of “Anu’s City” was offered to him to develop at a time of his choosing.  


Returning to Sumer after touring all of the planet’s major landmarks, Anu made one revolutionary calendrical change. Up until now, the Anunnaki had been counting time in terms of the Nibiru calendar – in shars. From now on, they were to count time in Earth years. But it would take another 40 years before the decree was implemented by Enlil.  The King also endorsed the allocation of lands between the Enkites and Enlilites.

Another thing Anu did was to review the ranks of the Anunnaki royalty. There were no promotions and no demotions and Ninurta was incensed. He had been of the view that having been so lavishly decorated by his grandfather, he would be reinstated as official heir to Enlil and put Sin, who had supplanted him, to shame. Anu, however, let the status quo stand. Overcome with rancour and with a sense of gross injustice gnawing away at him, Ninurta approached his father and informed him he was relinquishing his succession rights to the throne of Nibiru and his word was final.

His rank of 50, the same as Enlil, didn’t make sense if he politically still remained a minnow to Sin, whose rank was 30. Like Marduk, he would now devote all his energies to ascending  to the supremacy of Earth.  Sin was accordingly declared second in line to the throne of Nibiru after Anu and Enlil. Meanwhile, the King’s amatory attentions were focused on his gorgeous but enfant terrible granddaughter Inanna. Inanna had always been Anu’s mistress every time he came to Earth.

But he did not bed her on a whim: there was always a pre-copulation ritual that was performed by Antu to officially sanction the extramarital dalliance. Writes one chronicler: “At Anu’s temple at Uruk, Sumer’s sacred precinct, Anu’s wife, Antu, taught Inanna tantric sexual meditations and how to channel the sexual energy she and Anu would share to elevate their whole clan. Then Antu ritually gave Inanna to Anu. Antu and the Nibiriuan elite meditated outside the love-chamber as Anu and Inanna coupled … The sexual experience was a merging of energies which enhanced the creative powers of both partners and the aggregate of their race.”


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Hell Up in Judea

24th August 2021

A case can be made, General Atiku, that history’s most infamous Roman is Pontius Pilate. It was Pilate who condemned Jesus, the  “Son of God”, to the most cruel, most barbaric,  and most excruciating of deaths – crucifixion –  and cowardly at that as the gospels attest for us.  

Yet the exact circumstances under which the crucifixion took place and what followed thereafter far from jells with what is familiarly known. The fact of the matter was that there was a lot of political wheeling and dealing and boldfaced corruption on the part both of the Jewish authorities and the Roman establishment in the person of Pontius Pilate.  In this piece, we attempt, General, to present a fuller photo of Pilate as the centre of the whole machination.

Pilate’s historicity, General, is not in doubt. In 1961, an Italian archeologist unearthed a limestone block at Caesarea Maritima on the Mediterranean coast of Israel, which as of 6 AD was the Roman seat of government as well as the military headquarters.  The block bore the inscription, “Pontius Pilate, the Prefect of Judea, has dedicated this Temple to the divine Augusti” (that is, then Roman Emperor Tiberius Caesar and his wife Livia).

Pilate also gets varying degrees of mention in the works of Roman senator and historian Cornelius Tacitus (56-117 AD); the Hellenistic Jewish philosopher and chronicler Philo of Alexandria (25 BC to 50 AD); and the legendary Jewish historian Flavius Josephus (37-100 AD).

Although his year of death (37 AD) is documented, his year of birth is a matter of conjecture, General. He came from the Pontii tribe (hence the name Pontius), a tough, warlike people. The Pontii tribe was of the equestrian class, the second-tier in the Roman caste system. Originally, the equestrians were those Romans with ample pocket power to bribe their way to knightly ranks in the Roman army. Pilate was born to Marcus Pontius, who had distinguished himself as a general in Rome’s military campaigns.

Following one of his particularly sterling military exploits, Marcus was awarded with the Pilum (javelin), a Roman decoration of honour for heroic military service.  To commemorate this medal of valour, the family took the name Pilati, rendered Pilate in English and Pilatus in Latin.

The son, Lucius Pontius Pilate, also distinguished himself as a soldier in the German campaigns of Germanicus, a prominent general of the early Roman Empire. Thanks to his scintillating military profile coupled with   strategic connections in the hierarchies of the Roman government, Pilate was able to wend his way into the heart of Claudia, the granddaughter of Caesar Augustus, the founder of the Roman Empire and ruler from 27 BC to 14 AD.

Claudia’s mother was Julia the Elder, who was also the biological mother of the apostles John and James. When Claudia was about 13 years of age, Julia sent her to Rome to be reared in the courts of Emperor Tiberius Caesar, to whom Julia was once married from 11 BC to 6 BC.

Although Tiberius was not the biological father of Claudius, General, he gladly acquiesced to being her foster father in deference to the memory of her late grandfather Caesar Augustus.
Pilate arrived in Rome when Claudia was sixteen years of age. In AD 26, the two tied the knot. Needless to say, it was a marriage based not on love as such but on political opportunism.


The high-placed connection who facilitated Pontius Pilate’s smooth landing into the inner sanctums of Rome’s royalty and put him on a pedestal that saw him take pride of place in the cosmic gallery of rogues was Aelius Sejanus. Like Pilate, Sejanus came from the subordinate equestrian class, who would never be eligible for a seat in the Senate, the legislative council of ancient Rome.

Sejanus, however, had over time become Emperor Tiberius’ most trusted lieutenant and to the point where he was the de facto prime minister.  He had been commander of the Praetorian Guard, the elite Special Forces unit created by Augustus Caesar as a personal security force, which developed under Sejanus’ command into the most significant presence in Rome.

In AD 26, the emperor was not even based in Rome: he had confined himself to the 10.4 km2 island of Capri, about 264 km from Rome, and left control of Rome and the government of the Roman Empire to Sejanus. It was Sejanus who recommended the appointment of Pilate as prefect, or governor/procurator of Judea. The appointment was pronounced right on the occasion of Pilate’s nuptials with Claudius.

Philo records that when the bridal party emerged from the temple where the marriage ceremony was celebrated and Pilate started to follow the bride into the imperial litter, Tiberius, who was one of the twelve witnesses required to attend the ceremony, held him back and handed him a document. It was the wedding present – the governorship of far-flung Judea – with orders to proceed at once to Caesarea Maritima to take over the office made vacant by the recall of Valerius Gratus.

Pilate was notified by Sejanus that a ship was in fact waiting upon him to transport him to Palestine right away. The only disadvantageous aspect about the assignment was that Pilate was to leave the shores of Rome alone, without the pleasure of spending a first night in the arms of his newly wedded wife: by imperial decree, the wives of governors were not allowed to accompany them in their jurisdictions. Pilate, however, was a royal by marriage and so this prohibition was waived. By special permission granted by His Imperial Majesty Tiberius Caesar, Claudia soon joined her husband in Judea. The wily Pilate had calculated well when he married into royalty.


The Judean perch was not prestigious though, General. The prefects of Judea were not of high social status. At least one – Felix, referenced by Luke in the Acts of the Apostles – was an ex-slave, which says a great deal on the low regard in which the province was held by Rome.

Pilate was only secondarily sent to Judea on account of having married into royalty: his posting to the volatile province stemmed, primarily, from his being of a inferior social pedigree. Be that as it may, Pilate relished the posting in that it gave him the chance to exercise power, absolute power. Absolute power corrupts absolutely and in Pilate was the archetypal example, General.

Pilate’s brief was simple: to collect taxes, maintain law and order, maintain infrastructure, and keep the population subdued. Although he was born lowly, he positively had the power of life and death over his Jewish subjects. Let us, General, listen to Josephus in his allusion to Coponius, Judea’s first Roman governor and who like Pilate was from the same subservient social class: “And now Archelaus’ part of Judea was reduced into a province and Coponius, one of the equestrian order among the Romans, was sent as procurator, having the power of life and death put into his hands by Caesar.”

Pilate, General, was callous to a point of being sadistic. He was scarcely the scrupling judge with the rare soft spot that we encounter in the gospels. Philo charges him with “corruptibility, violence, robberies, ill-treatment of the people, grievances, continuous executions without even the form of a trial, endless and intolerable cruelties”.

He further declares him to be a “savage, inflexible, and arbitrary ruler” who was of a “stubborn and harsh quality” and “could not bring himself to do anything that might cause pleasure to the Jews”. The essentially humane character of the Pilate who presided over the trial of Jesus as portrayed in the gospels may not be wholly fictitious but is highly embellished, General.

Why did Pilate have such a pathological hatred of the Jews, General? Sejanus had more to do with it than the spontaneous leanings of his own nature. According to Philo, Sejanus hated the Jews like the plague and wished “to do away with the nation” – to exterminate it. In AD 19, for instance, he forced the Jews in Rome to burn their religious vestments and expelled them from the city without much ado.

For as long as Sejanus was in power, General, Pilate could do pretty much as he pleased. He didn’t have to worry about compromising reportage reaching the emperor as everything went through the implacably anti-Jewish Sejanus. Sejanus was unrivalled in power: golden statues of the general were being put up in Rome, the Senate had voted his birthday a public holiday, public prayers were offered on behalf of Tiberius and Sejanus, and in AD 31 Sejanus was named as Consul jointly with Tiberius.

The Judea posting also gave Pilate a golden opportunity to make money – lots of it. The governors of the Roman provinces were invariably rapacious, greedy, and incompetent: this we learn not only from Jewish historians of the day but from contemporary Roman writers as well such as Tacitus and Juvenal.

As long as the money skimmed from the provinces was not overly excessive, governors were allowed a free hand. It is said of Emperor Tiberius that, “Once he ordered a governor to reverse a steep rise in taxes saying, ‘I want my sheep shorn, not skinned’!” For those governors, such as Pilate, who had support from the very acmes of Roman power, General, they were practically a law unto themselves.


Pontius Pilate, General, was untrained in political office. Furthermore, he was a sycophant to the core who was prepared to go to any length in a bid to curry favour with and prove his loyalty to the powers that be in Rome.    Both these attributes gave rise to a series of blunders that brought him the intense hatred of the Jews.

The first abomination he committed in the eyes of the Jews, General, was to set up a temple dedicated to Emperor Tiberius, which he called the Tiberieum, making him the only known Roman official to have built a temple to a living emperor.  True, Roman emperors were worshipped, but Tiberius was the one exception. According to the Roman scholar and historian Suetonius, Tiberius did not allow the consecration of temples to himself. Pilate’s act therefore, General, was an overkill: it was not appreciated at all.

Throughout his tenure, General, Pilate had a series of run-ins with the Jews, some of which entailed a lot of bloodshed and one of which sparked an insurrection that paved the way to Calvary. Then it all began to unravel, General. On October 18 AD 31, his patron Sejanus was summoned to the office of Emperor Tiberius and an angry denunciation was read out to him. It is not clear, General, what caused Sejanus’ fall from the emperor’s good graces but circumstantial evidence points to the perceived threat to the emperor’s power.

As the ancient historian Cassius Dio puts it, “Sejanus was so great a person by reason both of his excessive haughtiness and of his vast power that to put it briefly, he himself seemed to be the emperor and Tiberius a kind of island potentate, inasmuch as the latter spent his time on the island of Capri.”  Sejanus, hitherto the most powerful man in Rome, General, was thrown into a dungeon.

That same evening, he was summarily condemned to death, extracted from his cell, hung, and had his body given over to a crowd that tore it to pieces in a frenzy of manic excitement. His three children were all executed over the following months and his wife, Tiberius’ own daughter, committed suicide.  The people further celebrated his downfall by pulling his statues over.  Meanwhile, General, Tiberius began pursuing all those who could have been involved in the “plots” of Sejanus.

In Judea, Pilate, a Sejanus appointee, must have been badly shaken, General. Were his friends and family under suspicion? Would he be purged like others? Imperial attitudes to the Jewish race seemed to have changed now with the riddance of Sejanus. Tiberius made sure this was the case by appointing a new governor for Syria (who went by the title Legate and to whom Pilate was obligated to report).

The governor, Lucius Pomponius Flaccus, arrived in Rome in AD 32. Philo records that Tiberius now “charged his procurators in every place to which they were appointed to speak comfortably to the members of our nation in the different cities, assuring them that the penal measures did not extend to all but only to the guilty who were few, and to disturb none of the established customs but even to regard them as a trust committed to their care, the people as naturally peaceable and the institution as an influence promoting orderly conduct.”

So Pilate, General, had lost his supporters at the top, his new boss was on his doorstep, and there had been a change of policy regarding the very people he was in charge of. Surely, he would have to watch his step. The fact of the matter, however, General, was that he hardly did so.  In November 32 AD, for instance, he provoked a mini-uprising by the Zealots led by Judas Iscariot, Theudas Barabbas, and Simon Zelotes. It was this revolt, General, that culminated in those three “crosses” of Calvary that are indelibly etched on the mind of every Christian.


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Hustle & Muscle

24th August 2021

Until as recently as the 1980s a career often meant a job for life within a single company or organisation. Phrases such as ‘climbing the corporate ladder’, ‘the glass ceiling’, ‘wage slave’ & ‘the rat race’ were thrown about, the analogies making clear that a career path was a toxic mix of a war of attrition, indentured drudgery and a Sisyphean treadmill.

In all cases you fought, grafted or plodded on till you reached retirement age, at which point you could expect a small leaving party, the promise of a pension and, oddly, a gift of either a clock or watch. The irony of being rewarded with a timepiece on the very day you could expect to no longer be a workday prisoner was apparently lost on management – the hands of time were destined to follow you to the grave!

Retirement was the goal at the end of the long, corporate journey, time on your hands – verifiable by your gifted time keeping device – to spend time working in the garden, playing with the grandchildren, enjoying a holiday or two and generally killing time till time killed you.

For some, retirement could be literally short-lived. The retirement age, and accompanying pension, was predicated on the old adage of three scores years and ten being the average life expectancy of man. As the twentieth century progressed and healthcare became more sophisticated, that former mean average was extended but that in itself then brought with it the double-edged sword of dementia. The longer people lived, the more widespread dementia became – one more life lottery which some won, some lost and doctors were seemingly unable to predict who would succumb and who would survive.

However, much research has been carried out on the causes of this crippling and cruel disease and the latest findings indicate that one of its root causes may lie in the former workplace – what your job entailed and how stimulating or otherwise it was. It transpires that having an interesting job in your forties could lessen the risk of getting dementia in old age, the mental stimulation possibly staving off the onslaught of the condition by around 18 months.

Academics examined more than 100,000 participants and tracked them for nearly two decades. They spotted a third fewer cases of dementia among people who had engaging jobs which involved demanding tasks and more control — such as government officers, directors, physicians, dentists and solicitors, compared to adults in ‘passive’ roles — such as supermarket cashiers, vehicle drivers and machine operators. And those who found their own work interesting also had lower levels of proteins in their blood that have been linked with dementia.

The study was carried out by researchers from University College London, the University of Helsinki and Johns Hopkins University studying the cognitive stimulation and dementia risk in 107,896 volunteers, who were regularly quizzed about their job.  The volunteers — who had an average age of around 45 — were tracked for between 14 and 40 years.  Jobs were classed as cognitively stimulating if they included demanding tasks and came with high job control. Non-stimulating ‘passive’ occupations included those with low demands and little decision-making power.

4.8 cases of dementia per 10,000 person years occurred among those with interesting careers, equating to 0.8 per cent of the group. In contrast, there were 7.3 cases per 10,000 person years among those with repetitive jobs (1.2 per cent). Among people with jobs that were in the middle of these two categories, there were 6.8 cases per 10,000 person years (1.12 per cent).

The link between how interesting a person’s work was and rates of dementia did not change for different genders or ages.Lead researcher Professor Mika Kivimaki, from UCL, said: ‘Our findings support the hypothesis that mental stimulation in adulthood may postpone the onset of dementia. The levels of dementia at age 80 seen in people who experienced high levels of mental stimulation was observed at age 78.3 in those who had experienced low mental stimulation. This suggests the average delay in disease onset is about one and half years, but there is probably considerable variation in the effect between people.’

The study, published this week in the British Medical Journal, also looked at protein levels in the blood among another group of volunteers. These proteins are thought to stop the brain forming new connections, increasing the risk of dementia. People with interesting jobs had lower levels of three proteins considered to be tell-tale signs of the condition.

Scientists said it provided ‘possible clues’ for the underlying biological mechanisms at play. The researchers noted the study was only observational, meaning it cannot establish cause and that other factors could be at play. However, they insisted it was large and well-designed, so the findings can be applied to different populations.

To me, there is a further implication in that it might be fair to expect that those in professions such as law, medicine and science might reasonably be expected to have a higher IQ than those in blue collar roles. This could indicate that mental capacity also plays a part in dementia onset but that’s a personal conclusion and not one reached by the study.

And for those stuck in dull jobs through force of circumstance, all is not lost since in today’s work culture, the stimulating side-hustle is fast becoming the norm as work becomes not just a means of financial survival but a life-enhancing opportunity , just as in the old adage of ‘Find a job you enjoy and you’ll never work another day in your life’!

Dementia is a global concern but ironically it is most often seen in wealthier countries, where people are likely to live into very old age and is the second biggest killer in the UK behind heart disease, according to the UK Office for National Statistics. So here’s a serious suggestion to save you from an early grave and loss of competencies – work hard, play hard and where possible, combine the two!

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The Lord Ties The Knot

18th August 2021

… as Judas Iscariot takes strong exception

The gospels which were excluded from the official canon, the New Testament, at the Council of Nicaea are known as the Apocrypha. One of these Apocryphal works, General Atiku, is the gospel of Phillip.  In this gospel, the intimate relationship between Jesus and Mary Magdalene is openly discussed thus:

“And the companion of the Saviour is Mary Magdalene. But Christ loved her more than all the disciples and used to kiss her often on the mouth.  The rest of the disciples were offended by it and expressed disapproval. They said unto him, why do you love her more than all of us? The Saviour answered and said to them, why do   I not love you like her? … Great is the mystery of marriage, for without it the world would never have existed. Now, the existence of the world depends on man, and the existence of man on marriage.”

It is clear from the above statement, General, that Jesus held marriage in high regard because he himself was part and parcel of it.  The disciples (that is, most of them) were offended not because he and Mary were an item but because they simply did not approve of her as she was a Gentile and a commoner.

Otherwise, the kissing was not offensive at all: it was a customary expression of mutual affection between the sacred bride and groom. This we gather from the prototypically romantic Old Testament text known as The Song of Solomon, which opens with the words, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.”  As the Davidic groom, Jesus was therefore entitled to kiss Mary Magdalene as his bride.


In September AD 30, General Atiku, Jesus and Mary Magdalene had their First Marriage ceremony. Jesus had turned 36 in that year, the appropriate marriage age for a Davidic heir, and September was the holiest month in the Jewish calendar.  Having been born irregularly himself (in the wrong month of the year because of his father Joseph’s intransigence), Jesus was determined that he himself follow the law to the letter so that his child would not suffer the same indignities as he did. The First Marriage is captured in LUKE 7:35-50.

The marriage took place at the home of Simon the Pharisee. This, General, was another name for Simon Zelotes, the stepfather of Mary Magdalene. Although Mary Magdalene is not directly named, she is described as a “sinner”. This was another term for Gentiles, as in the eyes of the Jewish God, they were unregenerate and therefore hopeless sinners.  Mary Magdalene, whose mother Helena-Salome was of Syrian origin (Syro-Phoenicia to be specific), was a Gentile.

On the occasion, Mary Magdalene performed three acts on Jesus as set out in LUKE 7:38. She wept; kissed his feet; and anointed him with ointment. This is what a bride was supposed to do to her groom as clearly evinced in The Song of Solomon, a series of love poems concerning a spouse and her husband the King.

Of the three rites, perhaps it is the weeping that require elucidation, General. This was at once symbolic and sentimental.  The First Marriage was simply a ceremony: the moment the ceremony was over, the husband and wife separated, that is, they lived apart until the month of December, when they came together under one roof.  This was in accord with Essene stipulations for dynastic marriages, that is, those of the Davidic Messiah and the priestly Messiah.

Prior to the First Marriage, the bride was known as an Almah, meaning a betrothed Virgin. After the First Marriage ceremony, the Almah was demoted to a Sister. This was because the ensuing three-month separation meant husband and wife would not indulge in sexual activity and so the wife was as good as a sister to her husband. The imagery of Sister also being a wife is seen in 1 CORINTHIANS 9:5, where the apostle Paul refers to his wife as Sister. In ACTS 23:16, Paul’s wife is again referred to as his Sister.

Now, when the Almah became a Sister, General, she was metaphorically called a Widow, because she was being separated  from her newly wedded husband. As such, she was expected to symbolically weep on account of this separation. That explains why Mary Magdalene had to weep at her first wedding. It is a pity, General, that most Christians and their clergy miss the real story so wrongly indoctrinated are they.

In December AD 30, Jesus moved in with Mary Magdalene to consummate the marriage. It was hoped that Mary would fall pregnant so that in March the following year, a Second (and final) Marriage ceremony would be held.  Sadly, conception did not take place. According to Essene dynastic procreational rules, the couple had to separate again. They would reunite in December AD 31 for another try at conception.

The reason they separated was because for a dynastic heir, marriage was purely for procreation and not for recreational sex. But even that year, General, Mary did not fall pregnant, necessitating another year-long separation. What that meant was that Mary would be given one more last chance – in December AD 32, by which time Jesus would have been 38.  If she did not conceive this time around, the marriage would come to an end through a legal divorce and Jesus would be free to seek a new spouse.


In December 32, Mary Magdalene, General, finally conceived. When Jesus was crucified therefore in April 33 AD, his wife was three months pregnant. By this time, the Second Marriage ceremony, the final one, had already taken place, this being in March. The Second Marriage is cursorily related in MATTHEW 26:6-13; MARK 14:3-9; and JOHN 12:1-8.The John version reads as follows:

“Jesus, therefore, six days before the Passover, came to Bethany, where was Lazarus, who had died, whom he raised out of the dead; they made, therefore, to him a supper there, and Martha was ministering, and Lazarus was one of those reclining together (at meat) with him; Mary, therefore, having taken a pound of ointment of spikenard, of great price, anointed the feet of Jesus and did wipe with her hair his feet, and the house was filled from the fragrance of the ointment.

Therefore said one of his disciples – Judas Iscariot, of Simon, who was about to deliver him up – ‘Therefore was not this ointment sold for three hundred denaries, and given to the poor?’ and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying. Jesus, therefore, said, ‘Suffer her; for the day of my embalming she has kept it, for the poor you have always with yourselves, and me you have not always.’”

This story (also see JOHN 11:1-44) centres on four people primarily, General. They are Jesus; Lazarus; Mary; and Martha. “Mary” was actually Mary Magdalene.  “Martha” was a titular name for her mother, Helena-Salome.  In the Lazarus story, the two ladies are referred to as “sisters”. This denotes conventual sisters, like the Catholics refer to conventual nuns, and not sisters by blood. Helena-Salome actually headed a nunnery. By the same token, the reference to Lazarus as “brother” has a connotation akin to what Pentecostals refer to as “Brother in Christ”.

Thus, the story revolves around Jesus the groom; his bride Mary Magdalene; his father-in-law Simon Zelotes; and his mother-in-law Helena-Salome. This is a family affair folks, which provides strong hints as to the exact relationship between Jesus and Mary. The raising from the dead of a man called Lazarus, sadly, was not a miracle at all:  it was a ceremonial restoration from excommunication back to the Essene governing council, which comprised of Jesus and his so-called 12 disciples.

The “Lazarus” who was thus restored was actually Simon Zelotes, at the time the most “beloved” by Jesus of the entire apostolic band, who had been demoted under circumstances relating to a Zealot uprising against Pontius Pilate.  More will be said on the subject at a later stage.

The anointing of Jesus by Mary with “spikenard”, General, harps back to ancient married rituals as patently demonstrated in The Song of Solomon. This was the second time Mary had anointed Jesus, first at the First Marriage in September AD 30 AD and now at the Second Marriage in March 32 AD. On both occasions, Mary anointed Jesus whilst he sat at table.

In SONG OF SOLOMON 1:12, the bride says, “While the King sitteth at his table, my spikenard sendeth forth the smell thereof”.  The anointing in the gospels was therefore an allusion to the ancient rite whereby a royal bride prepared her groom’s table. Only as the wife of Jesus and as a priestess in her own right could Mary Magdalene have anointed both the feet and head of Jesus.

The anointing in effect had two purposes: first, to seal the marriage, and second, to officially announce to the Jewish nation that Jesus was the Davidic Messiah (and not his younger brother James, who had been so promoted by John the Baptist).  It all harped back to the tradition in ancient Egypt and Mesopotamia, where Kings or Pharaohs were anointed for office (in their case with crocodile fat) by their half-sister brides.

The King’s bride actually kept the anointment substance for use for one more time – when the King died. You can now understand, General, why Jesus said “the day of my embalming she has kept it” in reference to his anointing by Mary Magdalene and why the first person to feature at the tomb of Jesus was none other than Mary Magdalene!

Three passages in the Lazarus story     (in JOHN11: 1-44) are particularly telling.  They are Verses 20, 28, and 29. They read as follows: “When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed in the house … After Martha said this, she went back and called her sister Mary privately. ‘The Master is here,’ she told her, ‘and is asking for you.’ When Mary heard this, she got up and hurried out to meet him.”  The reason Mary (Magdalene) first kept her place before proceeding to meet Jesus, General, is not supplied in the Johannine gospel.

However, the Apocryphal document which has come to be known as The Secret Gospel of Mark sheds more light, General.  It explains that on the first occasion, Mary did come out to meet Jesus along with her mother Martha (Helena-Salome) but upon being rebuked by the disciples of Jesus, she repaired back to the house. Why was she lashed out at, General? Because according to the Essene matrimonial code, she was not permitted to come out of her own accord and greet her husband: she was to wait until he had given her express permission to emerge.

There is yet another element in the conduct of Mary Magdalene that has parallels with Solomon’s queen, General. In the back-and-forth romantic dialogue between the couple, the queen is referred to as a “Shulamite” (SONG OF SOLOMON 6:13). The Shulamites were from the Syrian border town of  Solam and we have already seen that Mary’s first foster father, Syro the Jairus, was a Syrian, as was her mother Helena-Salome.


The marriage of Jesus to Mary Magdalene was vehemently opposed by most of his so-called disciples. The most vociferous on this position, General, was Judas Iscariot. The writer of the John gospel characterises Judas as a “thief” who used to pilfer alms money but that is a smear.  The gospels were written post-eventual and therefore Judas’ name was already in ignominy.

His detractors therefore had a field day at sullying his character. Yet prior to the betrayal, Judas Iscariot, General, was one of the most respected figures among the Essene community. At the time of Jesus’ marriage, Judas was the second-highest ranking Essene after Simon Zelotes (that is the meaning of “Judas of Simon” in the passage quoted above, meaning “Judas the deputy of Simon”): Jesus was third, although politically he was the seniormost.

Judas opposed the marriage on grounds, primarily, that Mary Magdalene was not only a Gentile but a commoner. Judas had the right to pronounce on Jesus’ marriage because it was he who was in charge of the Essene’s order of Dan, to which Mary Magdalene belonged prior to her marriage to Jesus and therefore had the right whether to release her for marriage or retain her in the convent. Judas would rather the spikenard (the most expensive fragrance of the day, the reason it was only used by queens) was sold and the money generated donated to the Essene kitty (“the poor” was another name for Essenes: when Jesus in the Beatitudes said “blessed are the poor”, he was not referring to you and me: he meant the Essenes).

Sadly General, as high-standing as he was, Judas had no right of veto over the marriage of a Davidic heir: only Simon Zelotes had by virtue of his position as the Essene’s Pope. Simon Zelotes was Mary Magdalene’s step-father and there was no way he was going to stand in the way of the marriage of his own daughter. Moreover, Jesus had already begun to fancy himself as Priest-King.

As far as he was concerned therefore, he was at once the Davidic Messiah and the Priestly Messiah – the Melchizedek. Thus even if Simon Zelotes had perchance objected to the marriage, Jesus would have gone ahead with it anyway. It was Jesus’ highly unpopular appropriated role as the Melchizedek, General, that set him on the path to Calvary.


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