Enki robbed of the strategically crucial MEs by Jehovah’s granddaughter
Before Inanna-Ishtar, Jehovah’s self-willed granddaughter, set off to attend her late husband Dumuzi’s funeral at Nergal’s palace in today’s South Africa, she had told her handmaiden, who had remained behind in her Sumerian cult city Uruk, and her foreign affairs secretary Ninshubur that in the event that she was not heard from within three days, they should raise an alarm. This was because she was not absolutely sure of her safety when she faced her elder sister Ereshkigal, who was the funeral ceremony’s hostess and who had insisted Inanna not show up at all.
Thus early on the third day of Inanna’s disappearance, her handmaiden contacted Ninshubur, who was still camped outside Nergal’s palace along with the rest of Inanna’s entourage, all of whom had been prevented from setting foot onto the palace courts by Ereshkigal. Ninshubur immediately messaged Nergal’s son, requesting him to establish whether Inanna was among the gathering in the palace hall. The young man had not seen her aunt and so he sent word to his father, who in turn alerted Enlil.
Having confirmed that Inanna had indeed arrived for the funeral two days ago but was nowhere on the palace premises, Enlil was alarmed: he had a hunch something sinister had befallen his granddaughter and the obvious suspect was Ereshkigal. Without wasting time, Enlil assigned Enki to urgently look into the matter. The choice of Enki was suiting: not only was he Inanna’s grandfather too on her mother’s side Ningal but Enki could be counted upon to restore Inanna to life if she had succumbed to foul play at the hands of Ereshkigal particularly that she would not have been dead for more than three days.
Enki took Ereshkigal aside and demanded that she owns up as to what she had done to Inanna as it was crystal-clear she was the one behind her disappearance. Ereshkigal, who was at once Enki’s granddaughter, daughter-in-law, and the mother of his son Ningishzidda (that’s how incestuous the Anunnaki were), did not equivocate: breaking down into copious tears, she recounted all that had transpired and even provided the coordinates of the exact spot Inanna had been left to die.
Enki went to work straightaway. It was summer time in South Africa and the chalky-white-skinned Anunnaki, like Enki was, just could not venture out in the blazing sun being rather susceptible to the sun’s harsh ultraviolet rays. So drawing on his genius, Enki fashioned two androids from clay in a matter of hours, who he named Kurgarra and Galatur, electronically animated them, and detailed his dark-skinned Anunnaki pilots to take them to where Inanna was. Meanwhile, he was monitoring the situation using a facility similar to video-conferencing in the air-conditioned ambience of Nergal’s palace.
Enki had equipped the two medical androids with an “Emitter” and “Pulser” respectively. The metaphor for the reanimation substances the androids carried was “Food of Life” and “Water of Life” respectively. Arriving at the scene of Inanna’s ordeal, the search party found an already dead Inanna still strapped to the tree. There was no time to waste. Enki immediately activated the androids by remote control. “Upon the corpse a Pulser and Emitter they (the androids) directed,” the Sumerian records relate. “Then the Water of Life on her they sprinkled, in her mouth the Plant of Life they placed.” The measures taken worked like a charm. “Inanna stirred, her eyes she opened: from the dead Inanna arose.”
INANNA IMMORTALISES DUMUZI IN SEX RITUAL
Within a week’s time, Inanna had been nursed back to full health by Enki. Now bursting with vitality and strutting her stuff as usual, she demanded, first, that her regal regalia be returned to her by Ereshkigal. Then she asked for Dumuzi’s body, which she took with her back to Nubia, where he had ruled. There, she had the body “washed with pure water and anointed with sweet oil”. She then clothed the body with a shroud and laid it on a lapis lazuli slab. That done, she placed the body into a tomb carved out of a specially preserved rock formation in the centre of the city. The body was to remain there till Nibiru was back in the ecliptic, whereupon she would accompany it to the planet for the very last rites.
Yet Inanna remained haunted by the death of her Romeo for the rest of her life. She always dreamt about Dumuzi and even had broad-daylight hallucinations of him. In a vain attempt at consigning him to total oblivion, she introduced, in her cult city of Uruk, what became known as the “Sacred Marriage Rite”. At her ziggurat temple-house, the Eanna, there was a standalone structure known as the Giparu (“Night Time Abode”) and in a wing of the Giparu was a sex den known as the Gigunu (“Chamber of Night Time Pleasures”).
It was in the Gigunu that Nibiru king Anu, “Our Father Who Art In Heaven”, made love to her every time he came to Earth. Even more significant, it was in the Gigunu that she and Dumuzi had their first one-night-stand and where their first sexual act after the wedding ceremony took place. Thus the Gigunu, rather than make her forget about Dumuzi, in fact achieved the contrary purpose – to reinforce his memory.
Now, the Sacred Marriage was far from a marriage: it was purely for recreational, one-night-stand sex romp. Initially, this took place once every year on the anniversary of Dumuzi’s death, when an aristocratic demigod was invited by Inanna to “sample” her in the Gigunu. In due course, the rite had a spin-off, whereby an Anunnaki groom was invited to “taste” her on the night of his wedding day before he consummated his marriage with his own bride.
“To this Gigunu, young heroes (Anunnaki), on the night of their weddings, with sweet words she lured,” say the Sumerian chronicles. “Long life, a blissful future to them she promised.” All the while, Inanna imagined she was being mounted by her beloved Dumuzi. Sadly, almost every such man who slept with her in the Gigunu died of what is called “cardiogenic shock” arising from too much “sexual sweetness” (even in our day, such deaths account for approximately 0.6 percent of all sudden deaths).
KINGS FEATURE IN SACRED MARRIAGE RITE
The sexual fatalities so scared the daylights out of wedding grooms that they ceased and desisted from responding to Inanna’s Gigunu overtures, as a result of which she now turned to priest-kings of Uruk with a twist in terms of the bait dangled forth. To the priest-kings, it was not simply about sex only: rather, it was more about eliciting her blessings as the superintending goddess once every year. This new dimension of the Sacred Marriage Rite which involved priest-kings became part of the yearly, 12-day long Akiti (“On Earth Bring Life”) festival. Zechariah Sitchin describes the ritual in some detail as follows:
“Inanna began to invite the king to her Gigunu … The essence of the procedure was to find a way to have the king spend the night with the goddess without ending up dead … The outcome depended not only the king's personal fate, but also the fate of the land and its people—prosperity and abundance or the lack of them in the coming year. For the first four days of the festival, the gods (Anunnaki) alone participated in the re-enactments (of the death of Dumuzi and his replacement by a new ruler). On the fifth day the king came on the scene, leading the elders and other dignitaries in a procession through a special Way of Ishtar…
“Arriving at the main temple, the king was met by the High Priest, who took away the king's insignia and placed them before the deity (Inanna) in the Holy of Holies (symbolic dethronement of Dumuzi). Then, returning to the dethroned king, the High Priest struck him in the face and made him kneel down for a ceremony of Atonement in which the king had to recite a list of sins (particularly the killing of Dumuzi) and seek divine forgiveness.
Priests then led the king out of town to a pit of symbolic death; the king stayed there imprisoned while above the gods debated his Destiny. On the ninth day he re-emerged, was given back his insignia and royal robes, and led back the procession to the city. There, at evening time, washed and scented, he was led to the Giparu in the sacred precinct.
“At the entrance to the Gigunu he was met by Inanna's personal attendant, who made the following appeal to the goddess in behalf of the king: ‘The sun has gone to sleep, the day has passed. As in bed you gaze upon him, as you caress him, give Life unto the King … May the king whom you have called to heart enjoy long days at your holy lap … Give him a reign favourable and glorious. Grant his throne an enduring foundation … May the farmer make the fields productive.
May the shepherd multiply the sheepfolds … In the palace let there be long life.’ The king was then left alone with the goddess in the Gigunu for the conjugal encounter. It lasted the whole night. In the morning the king emerged, for all to see that he had survived the night (that is, had not died from sexual sweetness . The Sacred Marriage had taken place; the king could reign on for another year; the land and people were granted prosperity.”
Inanna so popularised the spirit of the Sacred Marriage Rite that long after the advent of Dumuzi, Sumerian kings described poetically the ecstasy of such memorable nights with her. The “death and resurrection” of Dumuzi itself continued to be commemorated by the Jews once yearly on what was designated “The Day of National Mourning”, which was celebrated by alternate weeping and rejoicing. For example, the prophet Ezekiel (EZEKIEL 8:14) was wroth when he saw Israelites “weeping for Tammuz,” the Hebrew rendering of the name Dumuzi, which is Thomas in English.
ENKI DENIES INANNA THE CRUCIAL “MEs”
Following the death of Dumuzi, Inanna decided to turn Uruk (Erech in the Bible) into a city along the lines of the glittering Kish, which was the Paris of Sumeria. She just wasn’t patient enough to await the appropriate time for her allocation of an own domain which had been promised her at the conclusion of the Second Pyramid war at the say-so of King Anu of Nibiru. It was the same King Anu who gifted her Uruk as her cult city as part of the dowry that automatically entitled him to conjugal rights every time he visited Earth and every time she visited Nibiru, which she did periodically.
The person she chose to transform the city was Enmerkar, officially the grandson of her twin-brother Utu-Shamash. Enmerkar was the son of Meskiaggasher, or Meshack in short. Born to Shamash by an Earthling concubine, Meshack was the first priest-king of Uruk, which he ruled for 324 years before handing over to Enmerkar. But Enmerkar, apparently, was no more than a legal son of Meshack as Enmerkar made a point of trumpeting the fact that he was actually a demigod, his real father being Shamash, very much an echo of Marduk’s double-entendre relationship with Osiris, who was at once his son (biologically) and grandson (legally). Enmerkar would rule Uruk under the auspices of “goddess” Inanna for 420 years, nearly a 100 years more than his father did not least because he was a maniac in bed – exactly the type that appealed to the nymphomaniacal Inanna.
When kingship (for humans under the aegis of Anunnaki “gods”) was transferred from Kish to Uruk circa 3000 BC in accordance with the rotational setup decreed by Enlil, Inanna detailed Enmerkar to turn Uruk from a mere sacred precinct to a thriving metropolis that should rival Kish in every respect. Enmerkar’s first major statement in this brief was to refurbish and enlarge the Eanna, erect a 6-mile long wall around it, and pave the entire city with “limestone blocks from 50 miles to the east”. True to the spirit of his name, which conveyed the meaning of being “diligent”, Enmerkar would ultimately carve himself lasting renown as “The Man Who Built Uruk”.
At this incipient stage, however, Enmerkar, who for some reason called himself “Sumeria’s Junior Enlil”, could only go so far. To turn Uruk into the Utopia Inanna envisaged, he needed certain enablers in the form of transformational codes known as the MEs. Indeed, it was with only 50 MEs that Ninurta had turned Kish into the full-fledged centre of urban civilisation it was. Exactly what were the MEs?
The MEs have been described as “physical objects that one could pick up and carry, or even put on, and which contained secret knowledge or data. Perhaps they were something like our present-day computer chips, on which data, programs, and operational orders were minutely recorded. On them the essentials of civilisation were encoded”; as “portable objects which held all the knowledge and other aspects of a high civilisation … In the current state of modern technology, one can envision them as some kind of computer disks or memory chips which, in spite of their minute size, hold vast amounts of information.
In a few decades, with more advanced technology, one might compare them to some other marvelous store of information (yet to be invented)”; and as “a kind of computer or data disks— which held the information needed for the sciences, the handicrafts, and the arts. Numbering more than a hundred, they included such diverse subjects as writing, music, metalworking, construction, transportation, anatomy, medical treatments, flood control, and urban decay; also, as other lists make clear, astronomy, mathematics, and the calendar.”
The problem, however, was that the MEs were held by Enki, their inventor and custodian as the Anunnaki’s god of knowledge, who released them at the appropriate time to any Anunnaki god in charge of a city-state or an entire domain and for the benefit not of the god himself but of humans in his charge. Thus when Inanna approached Enki and begged for some of the MEs, he politely turned her down in that her aim, he discerned, was not to improve the quality of life of mankind – his creation – but to stroke her own outsized ego primarily. Enki feared that if Inanna was availed the MEs, her sense of self-worth and delusions of grandeur would be such that she might go on a land-grabbing rampage like the pinheaded daredevil she was.
As things turned out by and by, Enki read her correctly. Be that as it may, Inanna simply was not the one to yield sedately to any sanction or obstacle thrown her way. She vowed to Enmerkar, as she busily gave him a blow-job and greedily gulped on his jizz, that she would get the MEs by hook or crook. Exactly what did she mean?
ENKI COAXED INTO PARTING WITH 100 MEs
As everybody else, Inanna was all too aware that Enki had quite a weakness with the opposite sex that mirrored her own. It is this weakness that she sought to exploit and land herself a few “divine formulas” as the MEs were otherwise known. Enki was aging and having lost much of his sex appeal of yesteryears – though still a stud under the sheets – he was even all the more toast and was liable to go to every length to bed a delectable beauty like Inanna.
Having received word that Inanna was on her way over to see him over some crucial matter about which she didn’t go into details, Enki was ecstatic. He instructed his chief steward Isimud to “sweet wine prepare, the beer vessels to the rim fill up!” Arriving at Enki’s seaside villa in her “sky chamber” on the shores of the Persian Gulf, Inanna was dressed literally to kill. She wore not conventional clothing but a negligee – a see-through bed time gown that left nothing to the imagination. “With jewelry was Inanna bedecked, by her thin dress her body she revealed,” Enki himself relates.
Enki straightaway ushered her into his exquisite bed chamber which doubled as his study and was the repository of a whole range of classified and confidential subject matters. Inanna wasted no time in working her bitch-ish charms on the already salivating randy Casanova by indulging in all sorts of seductive antics. “When she bent down, her vulva by Enki was thoroughly admired,” the Sumerian texts relate. Soon the duo were flirting, feasting, and carousing. “From the wine cups sweet wine they drank, for beer drinking a competition they had.” Before long, they were making whoopee on Enki’s King-sized bed. “Enki would thrill her with advanced sexual practices and she would show him a thing or two as well,” the Sumerian records voyeuristically inform us.
The combined effects of the alcohol and the repeated rounds of exceedingly sweet rumpy pumpy robbed Enki of his sense of scruple, whereupon Inanna, who had been drinking only sparingly so as not to unduly compromise her mission, popped the request. But she was not rash: she made her ME entreaties step by step, about seven times altogether, and each time Enki readily obliged her. By the time the clock struck midnight, Enki had parted with 7 monarchical MEs and 94 dealing with matters of economic, scientific, military and technological advancement. Having attained the object of her mission, Inanna tip-toed out of Enki’s bed chamber as he lay drained of all energy in a manner reminiscent of a deflated tyre, made her way to the parked flying saucer, and jetted off to Uruk at breakneck speed in a fever of yipping and hooraying excitement.
We have come a long way from the 19th century, when mental un-healthiness was not recognised as treatable. In those days mental health problems were viewed as a sign of madness, warranting imprisonment in often merciless and unhygienic conditions; and with that backdrop you would think twice before calling in sick because of stress or admit feelings of hopelessness or depression but thatâs changing. That may sound like good news but itâs not.
Reasons why employees donât show up for work can vary, but one thing is for certain; an organisation relies on its staff to get things done and when employees donât show up for work it disrupts organisational plans, takes up the valuable time from management and lowers the companyâs productivity.Â Itâs always been that people miss work for several reasons, some understandable and legitimate and others less so but itâs important that we know the reasons so that such situations can be better managed.
Today stress is one of the most common causes of long-term absence and is especially prevalent amongst office-based staff.Â This is also related to absence due to depression or anxiety. Is this indicative of where we are as a society, a sign of the times which is that people are constantly pressurised and have less work-life balance?
The British Museum houses a tablet which provides a peek into work-life balance in ancient Egypt. It documents how many sick days and why 40 workers took time off from their workplace in 1250 BC. All sorts of fascinating reasons have been given for why people were away from their work, including a note about someone named Buqentuf, who needed time off for embalming and wrapping the corpse of his dead mother.
There were other reasons like some workers, such as a man named Pennub, missed work because their mothers were ill. Â Others had causes that we wouldnât expect to hear as often today, such as men who stayed home to help around the house due to a âwife or daughter bleedingâ – a reference to menstruation. But no mention of mental health, not because it didnât exist, but it wasnât labelled thus not reported.
What was reported was a person such as Aapehti who was said to have been ill on a regular basis and also took time off when he was âmaking offerings to godâ. Â Workers also took days off when they had to perform tasks for their superiors â which was apparently permitted in moderate amounts. For example, Amenmose was allowed time away from work when he was âfetching stones for the scribe: Â And what about other employees who had to excuse themselves from work to brew beer, an activity which was associated with some of their gods and rituals.
All fascinating stuff which provides insight into life at that time. But what insights can we gather from todayâs sick leave records? One study recently undertaken gives us insight into the UK police forceâs absenteeism. Figures obtained through the Freedom of Information Act from police forces in the UK showed that the number of days absent due to mental health problems increased by 9% in one year, from 457,154 in 2020 to 497,154 in 2021.
And here is the shocker. PoliceÂ have taken a record 500,000 days off due to mental health issues. Zoe Billingham, a former police inspector, suggested there was a greater prevalence of mental health issues among emergency services, due to what they faced during the pandemic of coronavirus. âPolice and other frontline services have protected us during the pandemic,â she said. âThe pandemic was a great unknown. People were really scared of dying and coming into contact with the virus, and a lot of people did.â
It is a âmental health epidemicâ among police. Alistair Carmichael, Home Affairs spokesman for the Liberal Democrats, said: âFrontline police officers do an incredible job serving their communities. But we know that the stress of policing can take a heavy toll on the mental health of officers, in some cases leading to burnout.
Letâs look at another group. A poll by Gallup reported that in the last three years, 75% of young adults aged 18â22 have left their jobs because of stated mental health reasons.Â This study showed that employees (millennials and Gen Z) want employers who care about their wellbeing. Contributing factors to mental health stress centre around increases in uncertainty and include: Hybrid work environments and the side-effects: no socialization, no end time, no feedback, caring for others; changing rules around work often with poor communications & clarity; Â inconsistency & incompleteness of rule implementation:Â Uncertainty from these and other factors leads to anxiety and depression.
The real story here is not that burnout, stress, depression and anxiety are becoming the number one reasons for absenteeism but that for a large part they are preventable. We have the data telling us itâs the problem but still organisations are doing very little to proactively manage it. Sure, we have counselling services for staff who are struggling and wellness days to reinforce feelings of wellbeing, but this is not enough.
If we start caring and developing work cultures that do not create unintentional stress through how work gets done, that will go a long way to change the status quo. Simple things like ensuring your culture doesnât thrive on fire drills and heroics to get things done and that emails do not come with expected responses after hours or over the weekend. If we can stop managers bullying, yelling or losing their cool when there is a performance or customer issue and begin giving people more control over their work – all of these are the kinds of stuff that contribute to weakened mental health and absenteeism.
To sum up, your staffâs stress levels are directly proportional to your businessâs absentee levels.Â Ergo, lowering the former, will also reduce the latter.Â Stress down, productivity up and everybody wins out.
Contributing factors to mental health stress centre around increases in uncertainty and include: Hybrid work environments and the side-effects: no socialization, no end time, no feedback, caring for others; changing rules around work often with poor communications & clarity; Â inconsistency & incompleteness of rule implementation:Â Uncertainty from these and other factors leads to anxiety and depression.
In September 1978, General Atiku, Princess Diana had enrolled for a cookery course. That same month whilst she was staying at her parentsâ home in Norfolk, her friends innocently asked about the health of her fatherÂ John Spencer, the 8th Earl. Hitherto, the Earlâs health had never been a matter of concern but Diana somewhat inscrutably voiced a somewhat portendous outlook. âHeâs going to drop down in some way,â she said.Â âIf he dies, he will die immediately; Â otherwise heâll survive.âÂ Â
It came to pass, Â General. The following day, the telephone bell rang to the news that her father had collapsed in the courtyard of his Althorp Estate residence and that he had been rushed to a nearby hospital after suffering a massive cerebral haemorrhage. The medical prognosis was bleak: Â Earl Spencer was not expected to survive the night. Writes Andrew Morton in Diana Her True Story: âFor two days the children camped out in the hospital waiting-room as their father clung on to life. When doctors announced that there was a glimmer of hope, Raine [second wife] organised a private ambulance to take him to the National Hospital for Nervous Diseases in Queen Square, Central London, where for several months he lay in a coma.â
Raine was so fiercely protective of her beloved husband that she had the nurses see to it that his own children did not come near him in this critical condition in his elitist private room. Â âIâm a survivor and people forget that at their peril,â she would later tell a journalist. âThereâs pure steel up my backbone. Nobody destroys me, and nobody was going to destroy Johnnie so long as I could sit by his bed â some of his family tried to stop me â and will my life force into him.â But if Raine had steel in her, General, so did the implacable Spencer children, more so the eldest of them all.Â âDuring this critical time,â Morton goes on, âthe ill feeling between Raine and the children boiled over into a series of vicious exchanges. There was iron too in the Spencer soul and numerous hospital corridors rang to the sound of the redoubtable Countess and the fiery Lady Sarah Spencer [the Earlâs firstborn child] hissing at each other like a pair of angry geese.â
As Diana had correctly predicted, her father was not destined to die at that juncture but healthwise he was never the same henceforth. First, he suffered a relapse in November that same year and was moved to another hospital. Once again, he teetered on the brink. He was drifting in and out of consciousness and as such he was not able to properly process Â people who were visiting him, including his own daughters when nurses relented and allowed them in. Even when he was awake a feeding tube in his throat meant that he was unable to speak. Understandably, Diana found it hard to concentrate on the cookery course she had enrolled in a few days before her father suffered his stroke.
But Raine, General,Â was determined that her husband survive come rain or shine. Morton: âWhen his doctors were at their most pessimistic, Raineâs will-power won through. She had heard of a German drug called Aslocillin which she thought could help and so she pulled every string to find a supply. It was unlicensed in Britain but that didnât stop her. The wonder drug was duly acquired and miraculously did the trick. One afternoon she was maintaining her usual bedside vigil when, with the strains of Madam Butterfly playing in the background, he opened his eyes âand was backâ. In January 1979, when he was finally released from hospital, he and Raine booked into the Dorchester Hotel in Park Lane for an expensive month-long convalescence. Throughout this episode the strain on the family was intense.â
Altogether, Earl Spencer had been in hospital for 8 straight months. The lingering effects of the stroke left him somewhat unsteady on his feet when he escorted his daughter down the aisle at St. Paul’s Cathedral in 1981 for her marriage to the Prince of Wales.
R.I.P. EARL SPENCER
It was not until March 29, 1992, General, that Earl Spencer finally gave up the ghost. He was admitted in hospital for pneumonia but what killed him days later was a heart attack. Rumours of his death actually began to make the rounds the day before he passed on. At the time, Diana was on a skiing holiday in theÂ Austrian Alps along withÂ her estranged hubby Prince Charles and their two kids William and Harry.
When Diana was told of her dadâs death, she insisted that under no circumstances would she return to England on the same flight as Charles, with whom she was barely on talking terms. âI mean it, Ken,â she told her body minder Ken Wharfe. âI donât want him with me. He doesnât love me â he loves that woman [Camilla]. Why should I help save his face? Why the bloody hell should I? Itâs my father who has gone. Itâs a bit bloody late for Charles to start playing the caring husband, donât you think so?â
Naturally, General, Charles was alarmed, particularly that his efforts to use one of his right-hand-men to reason with the Princess had been rebuffed. He thereforeÂ prevailed over Wharfe to try and ram sense into his wife. âLord Spencerâs death was a major news story,â writes Ken Wharfe, Â âand if the Prince and Princess did not return to Britain together then nothing, not even compassion for the grief-stricken Diana, would stop the journalists from going for the jugular. The truth about the Waleses would be immediately and blindingly obvious to the most naive journalist âŚ Returning to the Princessâs room, I told her bluntly that this was not a matter for debate. âMaâam, you have to go back with the Prince. This one is not open for discussion. You just have to go with itâ.ââ
At long last persuaded, General, Diana said, âOkay Ken, Iâll do it. Tell him Iâll do it, but it is for my father, not for him â it is out of loyalty to my father.â But what in truth got Diana to change tack was the intervention of the Queen, who personally called her at Charlesâ own request. That, however, General, was only as far as Diana was prepared to play ball: as far as engaging with Charles in conversation was concerned, that was simply inconceivable. âThere was an icy silence for the rest of the two-hour journey,â writes Wharfe. âNothing was said during the entire flight. The Princess did not want to speak to her husband and he, fearing a furious or even hysterical outburst, did not dare even to try to start a conversation. Whatever the discomforts of the journey, however, it was soon clear that the PR spin had worked. The next day it was reported that Prince Charles was at Dianaâs side in her hour of need. Yet as soon as the Prince and Princess arrived at Kensington Palace they went their separate ways â he to Highgrove, and she to pay her last respects to her father.â
Lord Spencer was 68 when he died. He was a remote descendant of King Henry VIII.
PRINCE CHARLES FINALLY OWNS UP TO ADULTERY WITH CAMILLA
In June 1994, when Diana and Charles had been separated for exactly one-and-half years, Prince Charles was interviewed in a BBC documentary by Jonathan Dimbleby. The interview was billed as intended to mark Charlesâ 25 anniversary as Prince of Wales but it was in truth a not-to-cleverly-disguised riposte to Diana Her True Story, the highly controversial 1992 collaboration between Diana and Andrew Morton.
In the interview, which was watched by 13 million people, Charles, General, openly admitted for the first time that he had committed adultery with Camilla Parker-Bowles, who he hailed as, âa great friend of mine who has been a friend for a very long time and will continue to be a friend for a very long timeâ. Diana had been requested to feature in the interview alongside her husband but she parried the overture on the advice of her aides, which was spot-on as she would have been greatly embarrassed by her hubbyâs unsavoury confession in her own face and on national television.
The Princeâs candid confessional was followed weeks later by a book titled TheÂ Prince of Wales: A Biography, which was written by the same Jonathan Dimbleby. The book was even frankier than the interview. In it, Charles put it bluntly that she had never once loved Diana and that he married her only because he was coerced into doing so by his Â notoriously overbearing father. Charles also made it known that as a child, he had been bullied by his abusive father, virtually ignored by his mother, and persecuted by a wife he portrayed as both spoiled and mentally unstable. Â Â Both Diana and his parents were revolted by the bare-knuckle Â contents of the book though Dana need not have been irked considering that it was she herself who had fired the first salvo in the Morton book.
BASHIR INTERVIEW BODES ILL FOR DIANA
If Dianaâs collaboration with Morton was a miscalculation, General, Prince Charlesâ Dimbleby interview was equally so. For in November 1995, the wayward Princess hit back with her own tell-all interview on BBCâsÂ current affairs programme called Panorama. âShe wanted to get even with Prince Charles over his adulterous confession with the Dimbleby documentary,â writes Paul Burrell, her final butler, in A Royal Duty.
The interview was conducted by journalist Martin Bashir who was attached to BBC, and was watched by 23 million people,Â conferring it the distinction of having attracted the largest audience for any television documentary in broadcasting history. In the interview, Diana voiced concern about there having been âthree of us in this marriage and so it wasÂ a bit crowdedâ, the intruder obviously being Camilla. Diana also gave Charles a dose of his own medicine by confessing to her own adulterous relationship with James Hewitt, of whom she said, âYes, I adored him, yes, I was in love with himâ. Hewitt had at the time documented his affair with Diana in lurid detail in a best-selling book and Diana thought he had ill-conceivedly stabbed her in the back.
And as if to rub salt into the wound, General, Diana cast serious Â doubts on her husbandâs fitness to rule as future King and therefore his eventual accession to the British throne. Â Â Unfortunately for her, the interview sealed her fate Â in so far as her marriage was concerned. âIn her headstrong decision to co-operate with Bashir,â says Burrell, âshe had never considered, perhaps naively, the implications that Panorama had for her marriage.â Indeed, just four weeks after the interview, the Queen, after consultation with the Prime Minister and the Archbishop of Canterbury, wrote personally to both the Prince and Princess of Wales requesting that they divorce sooner rather than later.
It was a dream-come-true for at least two parties to the triangle, namely Charles and Camilla. But did it also constitute music to the ears of Princess Diana too, General?
SOWING THE WIND ONLY TO REAP THE WHIRLWIND: Martin Bashir interviews Princess Diana in a BBC documentary which aired on Monday 29 November 1995. The interview incensed the Windsors: the following month, Queen Elizabeth ordered Charles and Diana to sever matrimonial ties. In her vengeful resolve to hit back at her husband following his own interview the previous year, Diana had foolishly sown the wind and reaped the whirlwind.
Islam is a way of life completed and perfected by the last and final Messenger of Allah, Prophet Muhammad (pbuh). The Holy Quran along with the practical teachings of the Prophet (pbuh) forms the basis of Islamic law, social, economic and political systems of Islam â in short the basis of a complete code of conduct for the entire life of a Muslim
Regrettably in this day and age there are certain views in non-Muslims that have a very negative âviewâ of Islam. The bottom line is that if a Muslim says that two plus two is four, others can âargueâ to say three plus one is four, or two times two is four or the square root of 16 is four. The bottom line is no matter what we may think we all are âcorrectâ. The fact is that we are all on this earth for a âlimitedâ time. Regardless of beliefs, tribe, race, colour or our social standing in life, we will all die one day or the other and we will âallâ be called up thereafter to answer for our behaviour, beliefs, and our life on this earth.
To a Muslim the Holy Quran is the Divine Revelation which is all encompassing and lays down in clear terms, how we should live our daily lives including the need for humans to allow fellow humans certain basic rights at all times. Due to the limited space available I can only reflect on some of the major fundamental rights laid down by Islam:
Right to life
The first and foremost of fundamental basic human-rights is the right to life. âWhosoever kills any human being (without any valid reason) like manslaughter or any disruption and chaos on earth, it is though he had killed all the mankind. And whoever saves a life it is though as he had saved the lives of all mankindâ (Quran Ch5: v 32). It further declares: âDo not kill a soul which Allah has made sacred except through the due process of lawâ (Quran Ch6: v 151). Islam further explains that this sacrosanct right to life is not granted only to its adherents (believers), but it has been granted to all human beings without consideration of their religion, race, colour or sex
Right to EqualityÂ
The Holy Quran recognises equality between humans irrespective of any distinction of nationality, race, colour or gender. âO Mankind We have created you from a male and female, and We made you as nations and tribes so that you may be able to recognise each other (not that you may despise each other). Indeed the most honourable among you before God is the most God-consciousâ. (Quran Ch49: v 13). The Prophet Muhammed (pbuh) further explained this: âNo Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab…… You are all the children of Adam and Adam was created from soilâ. If there is any superiority for a man it is based on his piety, righteousness, sense of responsibility and character. Even such a person with these noble qualities would not have any privileged rights over others.
Right to justice
Allah Almighty has bestowed on all human beings, believer or non-believer, friend or foe the right to justice.Â The Holy Quran states: âWe sent our messengers with clear teachings and sent down along with them the Book and the Balance so that society may be established on the basis of justiceâ (Quran Ch 57 : v 25). It further says âO Believers stand for the cause of God and as witness to justice and remember that enmity of some people should not lead you to injustice. Be just as it is nearest to God consciousnessâ (Quran Ch 5:vÂ 8 ). This makes it obligatory that a believer must uphold justice in all circumstances, including to his enemies.
Right to freedom of conscience and religion
The Holy Quran clearly mentions that there is no compulsion in accepting or rejecting a religion. âThere is no compulsion in (submitting to) the religionâ (Quran Ch 2 : v 256). Every individual has been granted basic freedom to accept a religion of his or her choice. Therefore no religion should be imposed on a person.
Right to personal freedom
No person can be deprived of his or her personal freedom except in pursuance of justice. Therefore there cannot be any arbitrary or preventive arrest without the permission of duly appointed judge and in the light of a solid proof.
Right to Protection of Honour
Every person has been ensured basic human dignity which should not be violated. If someone falsely attacks the honour of a person the culprit will be punished according to the Islamic Law. The Holy Quran says: âDo not let one group of people make fun of another groupâ. It further states: âDo not defame one anotherâ, the Quran goes on to say: And do not backbite or speak ill of one anotherâ (Quran Ch 49Â : v 11-12).