Noting that Utu-Shamash was not returning as per schedule from a meeting with Mot, Inanna-Ishtar was perturbed. Scrambling into a flying saucer, she decided to follow after him just in case he had met with grave misfortune.
Arriving at Mot’s courts, she asked for her brother. The response she got from Mot was at once cheeky and ambiguous. “Am I your brother’s keeper Inanna? He was here alright a while ago but I cannot vouch for his whereabouts now.” Inanna knew Mot was spinning a yarn: Shamash’s flying saucer was within the vicinity and therefore he had to be around. She there and then threw up a tantrum, demanding that Mot produce her brother forthwith if he valued his life. The histrionics she put up bore fruit as Mot’s people informed her the two had engaged in “hand combat” and Shamash had been slain.
Inanna was wroth. Drawing on her skills as a martial artist and quivering with rage, she laid into Mot forthwith and downed him. Then reaching for a sword she had cleverly concealed under her clothing, she swung it and in a split second Mot’s head lay beside him with his eyes still staring. Then hollering at Mot’s officials like a heist man who has just staged a hold-up, she demanded, with steel in her voice, that they show her where her brother’s body was otherwise they would all be history.
The officials were wise enough to note the look of murder in Inanna’s eyes and therefore wasted no time in hearkening to her. Shamash’s lifeless body was immediately flown to Baalbek. At the same time, Ningishzidda, Enki’s genius son, was alerted by radio to head for the same destination from where he was as a matter of life and death. Zidda did his “magic” and it worked since Shamash had been dead for less than three days. Within a month, he was fully recovered and was grinding again. As for Mot, it was curtains: he bit the dust alright. Apparently, Zidda wasn’t kin to apply the same reanimating techniques he had used on Shamash.
GILGAMESH WITNESSES ROCKET LAUNCH!
Coming back to The Epic of Gilgamesh, we’re at a stage where Gilgamesh, the King of Uruk who was between two-thirds to three-quarters Anunnaki, at long last arrives at the Cedar Mountain and stands in awe of the magnificent Cedar trees. Gilgamesh, a grandson of Inanna, had undertaken the journey along with his bosom friend Enkidu with a view to access a shem, blast off to Nibiru, the planet of the Anunnaki, partake of King Anu’s Plant of Life and Water of Life, and consequently gain immortality like the Anunnaki were in the eyes of mankind. The trip was a perilous one in that whereas it had the blessings of Shamash, the god in charge of Baalbek, it had not been sanctioned by Ishkur-Adad, the god who oversaw Lebanon in its entirety and under whose political jurisdiction Baalbek fell.
Gilgamesh had arrived at Baalbek, the place where “one could see Shamash rise up the Vault of Heaven”, late in the afternoon and therefore he and Enkidu decided to wait until the following morning before they made further inroads into the Cedar Mountain. Accordingly, they pitched their tents right at the foot of the mountain and at nightfall retired to sleep. Sometime just before dawn, they were awakened by a “thunderous noise and a blinding light”.
Scrambling out of their tent, they stood amid their armed entourage in pitch darkness as they beheld an “awesome” spectacle yonder atop the Cedar Mountain. This is how Gilgamesh describes it in The Epic of Gilgamesh text: “The heavens shrieked, the earth boomed. Daylight failed, darkness came. Lightning flashed, a flame shot up. The clouds swelled, it rained death! Then the glow vanished; the fire went out. And all that had fallen had turned to ashes.”
Needless to say, what Gilgamesh and Enkidu had just witnessed was the launching of a shem– a shuttlecraft. Zechariah Sitchin superbly explicates the event thus: “One needs little imagination to see in these few verses (of The Epic of Gilgamesh) an ancient account of the witnessing of the launching of a rocket ship. First, the tremendous thud as the rocket engines ignited (‘the heavens shrieked’), accompanied by a marked shaking of the ground (‘the earth boomed’).
Clouds of smoke and dust enveloped the launching site (‘daylight failed, darkness came’). Then the brilliance of the ignited engines showed through (‘lightning flashed’); as the rocket ship began to climb skyward, ‘a flame shot up’. The cloud of dust and debris ‘swelled’ in all directions; then, as it began to fall down, ‘it rained death!’ Now the rocket ship was high in the sky, streaking heavenward (‘the glow vanished; the fire went out’). The rocket ship was gone from sight; and the debris ‘that had fallen had turned to ashes’.” The incident did not frighten or deter Gilgamesh: instead, he took it as reassuring evidence that he and Enkidu had come to the right place.
THE FIEND MATERIALISES
To tell by the unperturbed way with which Enkidu and Gilgamesh had proceeded thus far, Shamash had done his utmost in smoothing the way for them. The fierce guards “who watch over Shamash as he ascends and descends”, whose “terror was awesome”, and whose “glance was death” were nowhere to be seen. The “shimmering spotlight” that “sweeps the mountains” seemed to have wandered well away. By the same token, Enkidu had done a commendable reconnaissance job when he first came here for the first time around.
The two did not encounter a single living being standing sentry in the manner Lugalbanda did. They were now very much poised to infiltrate their way into the silos in which the shems were kept. At daybreak, Enkidu and Gilgamesh got going. Using a map Shamash had supplied Gilgamesh with, the two made their way in the direction of a private, back door gate that was privy to the Anunnaki only, careful that they did not get into the cross hairs of “weapon-trees that kill”.
Reaching the gate, the more daring Enkidu, who led the way, keyed in the access code provided by Shamash. There was an electronic click, some sort of green light. But it seemed Enkidu’s palm print did not match with what the computer picked up: the moment he tried to push the gate open, some electronic “punch” zapped him and he fell to the ground unconscious.
A frantic Gilgamesh went to work immediately. Using the paraphernalia Shamash had provided him, he managed to revive Enkidu but the damage, seemingly, had already been done: Enkidu remained numb. He had no feeling from the neck downwards. Drawing upon the tips he had learnt from Enki, Enkidu asked Gilgamesh to fetch the roots of the plants that flourished around them. Gilgamesh did likewise and bent down to rub the nectar of the roots all over Enkidu’s limp body. This had the effect of making a “double mantle of radiance” emanate from Enkidu’s body (like the effect of Ormus) and by the 12th day, “paralysis left his body, impotence left the loins”. Enkidu was one whole again and was raring to go but backwards rather than forwards.
Anxious that what had happened to him could also happen to Gilgamesh and maybe worse in his case, Enkidu suggested to Gilgamesh that they make no further attempts at opening the gate and that they retreat and beat a path back to Uruk. Over the 12 days Enkidu had been an invalid, however, Gilgamesh hadn’t just lain idle: he had been ferreting around and in the process had stumbled upon a tunnel leading to the “enclosure from which words of command are issued”.
This was a chamber were the “Stone of Splendour”, the command centre that Shamash had installed, was located. But there was a glitch: the tunnel opening was concealed with a natural overgrowth of trees and bushes as well as soil and rocks and what that meant was that there was a job to be done before they pried open the tunnel.
“Do not stand by friend, “Gilgamesh implored Enkidu. “Take heart. Let us go down together.” Enkidu was galvanised and the two pressed on into the thick of the forest. Reaching the cleverly camouflaged site under the convenient cover of darkness, the two, along with their henchmen, got down to work, with Gilgamesh’s team hewing down the trees, and Enkidu’s digging up the rocks. They had scarcely gotten into stride when they heard a noise not unlike the cascade of water falling from a height. Then a beam of menacing light engulfed them. It was Huwawa!
“I SHALL BITE YOUR WINDPIPE AND NECK”
Huwawa, a humongous mechanical robot with a human-like appearance and who was capable of moving on the ground as well as gliding in the void, threw a shudder into Gilgamesh and Enkidu. When he materialised at a distance of about 200 meters, Enkidu’s first instinct was to issue the cry, “Take cover” and everybody did likewise at once.
Then Huwawa, who was equipped with an electronic voice that sounded like Stephen Hawking’s synthesised voice, spoke out, even pronouncing forth Gilgamesh’s name: clearly, somebody was speaking through him from somewhere within the Baalbek nerve centre. Intelligence had already seeped through and the intruding twosome had long been anticipated. “You are so very small that I regard you as a turtle and a tortoise,” Huwawa boasted, sounding very sentient and rather reasonable. “Were I to swallow you, I would not satisfy my stomach;
so I shall bite your windpipe and neck, Gilgamesh, and leave your body for the birds of the forest and for the roaring beasts.” Of course that was all programmed rhetoric: it was all metaphoric language for the damaged goods he would make of the duo once he had zapped them with his killer beam,
As the great android inched forward, Gilgamesh beheld him with searing alarm and trepidation, his heart thudding against his ribs. In those fraught moments, Gilgamesh considered that what Enkidu had told him was right: Huwawa was “mighty, his teeth as the teeth of the dragon, his face the face of a lion, his coming like the onrushing floodwaters. Most fearsome was his radiant beam, a killing force none could escape.”
Drawing nearer, the metallic monster demonstrated that he meant business. From the middle of his forehead, a killer beam shot out and traced a path of destruction that devoured the trees, grass, and thickets in the vicinity in a split second. The clearing that resulted exposed Gilgamesh, Enkidu, and their men like sitting ducks.
Why did Huwawa’s killer beam vapourise vegetation but leave the men unscathed? It was all thanks to Shamash, who had emasculated Huwawa in advance of Gilgamesh’s arrival. Ordinarily, Huwawa operated at seven times his present strength but Shamash had electronically toned him down to about one-seventh of his strength. This tampering made Huwawa incapable of electronically harming anything with flesh and blood.
It also rendered him more susceptible to harm himself as he had been tactfully stripped of “six cloaks” and therefore he effectively had six chinks in his armour. But physically, he still was a formidable foe: just one single blow to any of the men lying supine to the ground would immediately draw the curtain on his life.
ENKIDU SLAYS HUWAWA
As Huwawa loomed, the men from Uruk began to panic in the depressing knowledge that there simply was no way they could escape the clutches of this metallic beast. Just then, there was a sound of an approaching chopper and seconds later a message appeared on Gilgamesh’s timepiece. Alerted by the vibration of the wrist-strapped chronometer, Gilgamesh hastily brought his hand to the side of his head and read the text. It was Shamash. “Down from the skies spoke Divine Shamash,” The Epic of Gilgamesh says. The message read, “Do not try to escape; instead, draw near Huwawa. You can take him on with the weapons in your possession.”
Enkidu and Gilgamesh immediately sprang to their feet, but were unable to venture just one step forward so terror-struck were they by the mechanical creature that leisurely approached. As the two hesitated, Shamash’s chopper swooped low and “raised a host of swirling winds which beat against the eyes of Huwawa”. There and then, “the radiant beams vanished, the brilliance became clouded”. But the dreaded monster was still trudging forward anyway, so determined was he to terminate the daring Earthlings.
Once again, Shamash texted a tremulous Gilgamesh. “Do not run,” he urged. “Let Huwawa come near you, then throw the dust at his face”. This dust was not ordinary dust: it was a special-purpose, neutralising powder that Shamash had provided Gilgamesh with at the outset of his journey.
Ferreting in his pockets, Gilgamesh produced the powder, moved two to three steps closer to Huwawa, and flung the chemical into his nondescript face. The effect was instantaneous: Huwawa stood rooted in one place, as if he had been switched off, whereupon Gilgamesh gleefully observed to Enkidu, “He is unable to move forward, nor is he able to move back.” But the great machine monster had not given up the ghost yet.
Once again, he spoke up, this time imploringly, beseeching Gilgamesh to spare his life in exchange for any amount of the seemingly priceless cedars he’d love to get his hands on. Enkidu cautioned Gilgamesh to be wary that he was sweet-talked into docility by the wily monster. "Finish him off, slay him!" Enkidu hollered out at Gilgamesh. Noting that Gilgamesh was scrupling, as if it was a blood-and-flesh being he confronted, Enkidu reached for an axe, edged forward, and struck Huwawa not once but several times. The monster toppled over, landing with a thud that “for two leagues (about 10 km) the cedars resounded with”. The legendary robotic beast was no more.
In Zambia’s most widely spoken language, Bemba, uwawa means “One who has fallen (from a pedestal of some sort)”. The related term Iciwa, meaning “The Fallen Fiend” refers to a ghost, a demon, an apparition, or a vampire. Clearly, it was the fall of Huwawa at the hands of Enkidu that informed these terms.
GILGAMESH RILES INANNA
Now that the monster that was the most daunting barrier to the Abode of the Gods had perished, Gilgamesh and Enkidu decided to toast to their triumph by indulging in some revelry of sorts. But before they did that, they thought they needed to placate the gods, who had fashioned Huwawa, by according him their own improvisation of a hero’s send-off first thing in the morning. “Lest the gods be filled with fury at them, they set up an eternal memorial,” The Epic of Gilgamesh says. “The comrades cut down one of the cedar trees, made poles of it, and formed of them a raft with a cabin on it. In the cabin, they put the head of Huwawa and pushed the raft down a stream so that the Euphrates carries it to Nippur.”
That done, they stripped off and began to splash about in a brook as they chanted songs of merriment. “Gilgamesh washed his grimy hair, polished his weapons. The braid of his hair he shook out against his back. He cast off his soiled things, put on his clean ones. Wrapped a fringed cloak about, fastened with a sash.” The hunky king was scarcely done when Inanna, who seemed to possess the prescience to turn up at just the most tantalising moment, descended in a chopper.
Apparently, she had been spying on Gilgamesh with a zoom lens and having watched him undress and bath, she was once again roused by his mighty joystick and his overall virility. She there and then invited him to bed her. “Glorious Ishtar raised an eye at the beauty of Gilgamesh,” The Epic of Gilgamesh relates. “‘Come, Gilgamesh, be thou my lover,’ she entreated on her knees. “‘Do grant me of thy fruitfulness: thou shalt be a husband, I shall be a wife. Come, let us enjoy your vigour! Reach out your hand and touch my vulva!’” As usual, she proceeded to outline a whole series of benefits that would be at the Uruk King’s disposal if he hearkened to her advances.
But for the umpteenth time now, Gilgamesh rejected her. In recent times, she had made hobby of liquidating men who she invited to sleep with her on the anniversary of her husband Dumuzi’s death when they failed to satiate her. Gilgamesh alluded to this curious state of affairs in his spurn of her. “After the death of Dumuzi, the lover of your youth, thou hast ordained a wailing year after year,” he told her point blank.
“Which of your paramours pleased you all the time?” Gilgamesh went on to make mention of some of these poor folk whose death she had caused latterly. They included a shepherd who fell out of a flying craft; one strong man whose lifeless body she had unceremoniously dumped into a pit; and two men she had turned into a wolf and frog respectively using supernatural means, one of whom her own father’s gardener. “And how about me?" Gilgamesh asked rhetorically. “At the end, you will love me and then treat me just like them.” The Gilgamesh rebuff did not amuse Inanna at all. This time, she vowed somebody’s head was certainly going to roll. Exactly what was in store for Gilgamesh?
Impatience lives within all of us; in some even more so than in others. When impatient some people will get fidgety, mumble and curse under their breath or even losing their tempers and being rude to others, whilst on the other hand others will be cool, calm and collected. Impatience comes in different packages and can stem from many sources.
We go through our daily lives with usual things like queuing at the bank, post office, government offices and other places of poor customer service that irk and irritate most of us. Unacceptable but somewhat understandable because of the insensitivity or inefficiency of others the rest have to suffer.
Taking it up to another level, specifically onto a ‘religious’ one, we come across many who show impatience with their lives because of their high expectations leading them to believe that their prayers are not being answered. For them Allah has a message: “Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, who say, when afflicted with calamity: ‘To God We belong, and to Him is our return’. They are those on whom (descend) blessings from their Lord” (2:155-157)
Sometimes we strongly pray for something and we get despaired when our prayers are ‘not answered’. But remember: ‘Allah is with those who patiently persevere’. (Quran 8:46). We have to realise and accept that the Lord is in complete control of everything – we cannot always get what we want because the Lord knows best what is good for us, accept the will of God. ‘But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And God knows and you do not know!’ (Quran 2:216)
A believer should rather ask Allah to bless him, make it easy for him and to grant him what is good in this world and in the hereafter. Be positive and look at the other blessings that you have instead. “Pray for help from God, and (wait) in patience and constancy: for the earth is God’s, to give as a heritage to such of His servants as He pleases; and the end is (best) for the righteous.” (Quran 7:128)
On the other hand, think about it, when things go wrong we go into a tailspin, start blaming ourselves, others and at the worst we begin to question why the Lord has not favoured us, yet we forget the countless other daily bounties that the Lord has blessed us with. ‘When trouble touches a man, he cries unto Us, in all postures, lying down on his side, or sitting, or standing. But when We have solved his trouble, he passes on his way as if he never had cried to Us….’ (Quran 10:12)
When the stresses of life hit us and we are faced with challenges, it is only then that some of us turn to our Lord in prayer. Unfortunately, it is human nature to forget our duty and allegiance to our Creator when things run smoothly in our lives. This is true because when the going is good we put it down to our own efforts. Nothing wrong with that but we need to realise that all that happens is through the Will of God.
‘…… when We bestow a favour upon him as from Ourselves, he says, “This has been given to me because of a certain knowledge (I have)!” Nay, but this is but a trial, but most of them understand not! (Quran 39:49)
We have become so obsessed with this material world that we have separated and compartmentalized our lives away from our faith because everything now revolves around moving up the economic ladder of life regardless of the cost to our souls.
Unfortunately many of us are impatient of the favours of our Lord we want things to happen now. We forget that the Almighty has a plan for each and every one of us, the good times, the bad times; the happy times, the sad times; the difficult times and the time of ease; and so it goes. From my school days, in physics class, I recall the saying that ‘for every action there is an equal and opposite reaction’ – I suppose so it is with life.
The question is; if we are so impatient about the ‘good’ in our life what about the bad? The Almighty asks us: ‘Do they then ask for Our penalty to be hastened on?’….yet there comes to them at length the punishment which they were promised’ (Quran 26: 204 – 206). Therefore we should balance our desires and pray for guidance, assistance and at the same time pray for peace of mind.
Impatience manifests itself into many people turning to those self-proclaimed ‘prophets’ – enough said. They promise you great wealth, worldly gains, winning of tenders and all those dazzling promises they make. Sadly many people are convinced that the ‘gospel of prosperity’ that these so-called prophets preach is the answer.
Remember you cannot buy God’s favour with money, so what are you paying that prophet for – the only answer is, for his own ‘profit’? I remind them to read the Bible: “Thy money perishes with thee because thou hast thought that the gift of God may be purchased with money”. (Acts 8; 20)
Think of those daily blessings that we take for granted, and which we should be grateful for to our Lord, rather start counting your blessings before counting your ‘shortages in life’;
Before you say an unkind word – Think of someone who can’t speak. Before you complain about the taste of your food – Think of someone who has nothing to eat. Before you complain about your partner – Think of someone who’s crying out to GOD for a companion. Before you complain about life – Think of someone who died too young. Before you complain about your children – Think of someone who desires children but they’re barren. Before you complain about the small house you live in – Think of the people who don’t have homes. Before complaining about the distance you to drive to work – Think of someone who walks the same distance but on foot. And when you complain about your job – Think of the unemployed who wish they had any job. Before you think of pointing the finger or condemning others – Remember that not one of us is without sin and we all answer to one MAKER. Also when you are pointing at others – one finger is ‘at’ them – but at least three of your fingers are pointing ‘back’ at you. When depressing thoughts seem to get you down – Put a smile on your face and thank GOD you’re alive and still around.
As the Quran repeatedly asks: ‘…..then which of the favours of your Lord will you deny’ (Surah 55)
Don’t be impatient, trust in your Lord, that trust will never be misplaced. ‘If Allah is your helper none can overcome you, and if He withdraws His help from you, who is there who can help you? In Allah let believers put their trust’ (Qur’an 3:160) Let us think of our daily Blessings.
Princess Diana was at once a child of destiny and a victim of fate
It is no secret, General Atiku, that the British monarch constitutes one of the most moneyed families on this scandalously uneven planet of the perennial haves on the one hand and the goddamn havenots (such as you and me General) on the other hand.
In terms of residences alone, the House of Windsor lays claim to some 19 homes, some official, such as Buckingham Place and Windsor Castle, for instance, and the greater majority privately owned. Arguably the most eminent of its private residences is Sandringham House at Sandringham Estate in Norfolk, England.
It is at this sprawling, 8,100-hectare estate the Queen spends two months each winter, at once commemorates her father King George VI’s death and her own accession to the throne, and more often than not celebrates Christmas. King George VI and his father King George V both drew their last breath here.
A 19th century Prince of Wales, Albert Edward (who would later become King Edward VII), acquired Sandringham in 1862 and it has remained royal property ever since. On the death of King George VI in February 1952, the property passed to his successor Queen Elizabeth II, the incumbent monarch, who assigned her husband Prince Phillip its management and upkeep. The estate also houses a parish, St. Mary Magdalene Church, which the outwardly religious Queen attends every Sunday.
Albert, General, had several additional properties built on the estate the year after he acquired it, one of which was the ten-bedroomed Park House. The house was built to accommodate the overflow of guests at Sandringham House. In the 1930s, King George V leased Park House to Maurice Roche, an Irishman and a bosom friend to his second son, who at the time was Duke of York but would in future be King George VI.
Roche was the 4th Baron Fermoy, a title in the Peerage of Ireland created by Queen Victoria way back in 1856. He and his wife Ruth had three children born at Park House, the second-born of whom was Frances Ruth Roche (futuristically Frances Shand Kydd), born in January 1936.
In 1956, Frances married John Spencer, a fellow noble, and following an “uneasy spell” at Althorp, the Spencer family estate of 500 years, the couple took up residence at Park House, which would be their home for the next 19 years. On July 1, 1961, Frances, then aged 25, and John, then aged 37, welcomed into the world their thirdborn child and youngest daughter, Diana Frances Spencer.
She would, on a positive note, become Her Royal Highness Princess Diana of Wales and the most famous and popular member of the Royal family. On the flip side of the coin, she would, as you well know General, become the most tragic member of the Royal family.
GIRL CHILD WHO SHOULD HAVE BEEN A BOY
If there was one thought that constantly nagged at Diana as a youngster, General, it was the “guilt” of having been born anyway. Her parents first had two daughters in succession, namely Elizabeth Sarah, born in 1955, and Cynthia Jane, born in 1957. Johnnie was displeasured, if not downright incensed, that his wife seemed incapable of producing a male child – a heir – who he desperately needed as an aristocrat.
He even took the trouble of having his wife see a series of doctors in a bid to establish whatever deficiency she possessed in her genetic make-up and whether it was possible to correct it. At the time, General, it was not known that it is the man who determines a child’s sex and not the woman.
John’s prayers, if we can call them that General, were as much answered as they were unanswered. The longed-for male heir was born on January 12, 1960. Named John after his father, he was, as per the official version of things, practically stillborn, being so piteously deformed and gravely ill that he was dead in a matter of only ten hours, a development of which Earl Spencer would in future remark thus, albeit with tongue-in-cheek: “It was a dreadful time for my parents and probably the root of their divorce because I don’t think they ever got over it.”
Again as per the official version, General, John was gutted and hurriedly got into stride, this time around utterly positive that having had two daughters in succession, it would be two sons in succession. But nature, General, is seldom that predictable or orderly.
The next child was in fact a daughter, the now iconic Diana, for the third time around. Although John is recorded as having marvelled at what a “perfect physical specimen” her newly-born daughter was, he was forlorn beneath the façade, as a result of which Diana, who as a child did sense a lingering frustration on the part of her father on her account, would openly intuit that she was an unwelcome child, a “nuisance to have around”, thanks to her “failure” to be born a boy. From a very age thus, General, Diana had concluded that she was not well-fated and presciently so!
Although the heir, Charles Spencer (the future Earl Spencer) finally arrived on May 20, 1964, Diana perceived very little if any change in the way she was contemplated by her parents. In fact, both she and Charles could not desist from wondering whether had John lived, they would have been born at all. Seemingly, they came to be simply because their father was desperate for a heir and not necessarily that he wanted two more children. With the birth of Charles, General, John called it a day as far as the process of procreation was concerned.
GODDESS OF THE HUNT
Why was Diana so named, General? Throughout her life, it was taken as an article of faith that her name derived from Lady Diana Spencer, a member of the Spencer clan who lived between 1710 and 1735, dying at a pitifully tender age of only 25. Certainly, the two namesakes turned out to have precious much in common as we shall unpack at a later stage, as if the latter-day Diana’s life was deliberately manoeuvred to more or less sync with the ancestral Diana.
It emerged, however, General, that the connection to an ancestor was actually secondary, or maybe incidental. The primary inspiration of the name was at long last disclosed by Earl Spencer on September 7, 1997, the day of Princess Diana’s burial. Delivering the elegantly crafted eulogy, Earl Spencer had this to say in relation to her naming: “It is a point to remember that of all the ironies about Diana, perhaps the greatest was this – a girl given the name of the ancient goddess of hunting was, in the end, the most hunted person of the modern age.”
It is significant, if not curious, General, that of John’s three daughters, only Diana was given the name of a goddess. Clearly, there must have been a special reason for this as aristocrats do not confer names casually: every name carries a metaphorical, symbolic, or intentional message. Typically, it honours an iconic personage or spirit or somebody lesser but who evokes memories anyway.
Elizabeth Sarah, for instance, was in all probability named after the Queen’s mother, whose decades-long inner circle included Diana’s paternal and maternal grandmothers, and an ancestor going by the name Sarah Jennings (1760-1744). Charles Spencer was named after the family’s greatest forbearer, King Charles 1 of England, Scotland, and Ireland from 1625-1649. The ill-fated John was of course named after his father, who in turn was likely named after the 5th Earl Spencer, John Poyntz Spencer (1835-1910).
On occasion in occultic families, as the Spencer family latterly have been, a name, General, connotes a bad futuristic omen associated with its bearer and that was precisely the case with Diana.
THE FIRST DIANA
In its ancient rendering, the name Diana meant “The Heavenly One”, or goddess being a feminine style. The first Diana, General, was Inanna, an Anunnaki goddess whose Akkadian name was Ishtar – Esther in English. As you well know General, the Anunnaki are the Old Testament gods, Aliens from the planet Nibiru, the Solar System’s little-known planet which is seen only once in 3600 years, and who came to Earth 432,000 years ago as we comprehensively set down in the Earth Chronicles series.
The name Inanna is Sumerian, the Sumerians being the best-known civilisation of old who thrived around modern-day Iraq (called Sumer in ancient times) about 6000 years ago and who were indirectly governed by the Anunnaki. It was abbreviated from Nin-An-Ak, meaning “Lady of Heaven and Earth” or “Lady of the God of Heaven and Earth”.
She was so-called, General, not because she had particularly special godly qualities but owing to the fact that she was the earthly mistress of Anu, “Our Father Who Art In Heaven”, the King of the planet Nibiru, which humans of the day perceived as Heaven.
Anu was the father of Enlil, the principal Jehovah of the Bible. Enlil in turn had a second-born son called Nannar-Sin, the first Anunnaki to be born on Earth and who eventually became the Allah of Islam. It was Sin who fathered Inanna. Thus Inanna was Anu’s great-granddaughter but every time he visited Earth, Anu was sexually entertained by the stunningly beautiful Inanna, an act which in Anunnaki culture was not frowned upon.
Inanna was amongst other appellations known as the Goddess of Hunting (because of her penchant for, and skill in, waging war) and the Goddess of Love (in the sense of licentious love-making and not conventional moral love). Her other names in different parts of the world and across the ages were Irnin; Anunitu (Beloved of Anu); Aphrodite; Ashtoreth; Astarte; and Artemis, to mention only a few.
Although her celestial counterpart was the planet Venus, she was also loosely associated with the constellation Virgo as well as the moon. Once upon a time, when she was a virgin, Virgo was dedicated to her by her grandfather Jehovah-Enlil, who was Earth’s Chief Executive until circa 2024 BC. With regard to the moon, it primarily had to do with her twin brother Utu-Shamash, whose celestial counterpart was the sun: as such, Inanna’s inevitably had to be the moon. That, however, was only in a putative sense in that the operative moon god of the day was her father Sin.
Since moonlight effectively turns darkness into relative daylight, Inanna has in legends been referred to as Diana Lucifera, the latter term meaning “light-bringer”. Inanna’s association with the moon, General, partly explains why she was called the “Heavenly One” since the moon is a heavenly body, that is, a firmament-based body. It also explains why she was also known as Luna, which is Latin for moon.
A STEERED LIFE FOR GOOD OR ILL
Now, children of royals, aristocrats and other such members of high society, General, are invariably named before they are born. True, when a Prince William or Prince George comes along, the word that is put out into the public domain is that several names have been bandied about and the preferred one will “soon be announced”. That, General, is utter hogwash.
No prince, princess, or any other member of the nobility for that matter, is named at or sometime after their birth. Two names, a feminine and a masculine one, are already finalised whilst the child is in the womb, so that the name the child eventually goes by will depend on no other factor beside its gender.
Princess Diana, General, was named a full week after her birth, as if consultations of some sort with certain overarching figures had to be concluded first and foremost. Apparently, the broader outlines of her future first had to be secretly mapped out and charted in the manner of a child of destiny, though in her case she was as much a child of destiny as she was a doomed child. In her childhood reminiscences, Diana does hint at having been tipped to the effect that she was a special child and therefore had to scrupulously preserve herself.
“I always felt very different from somebody else, very detached,” she told her biographer Andrew Morton as per his 1992 book Diana Her True Story – In Her Own Words. “I knew I was going somewhere different but had no idea where. I said to my father when I was 13, ‘I know I am going to marry someone in the public eye’.” That, General, speaks volumes on the deliberately designed grooming she was subjected to in the formative years of her pilgrimage in life.
Since it was repeatedly drummed in her highly impressionable mind that there was something big in store for her along the way, Diana, General, remained chaste throughout her upbringing, if not an outright virgin to in all probability conform to the profile of the goddess Diana/Inanna before she exploded into a lecherous, loose-mannered nymphomaniac in her adult life as we underscored in the Earth Chronicles series. “By the time I got to the top of the school,” Diana said to Morton, “all my friends had boyfriends but not me because I knew somehow that I had to keep myself very tidy for whatever was coming my way.”
A DISPARAGED BIRTH?
Unusual for an aristocrat, General, Diana was born not in the rather apt precincts of a high-end hospital but within the banality of Park House itself. Whether hired midwives were on hand to help usher her into the world or it was only her dad, mum and closer womenfolk relations who did we can only speculate.
If for one reason or the other her parents were desirous that she be delivered at home, what secret rites did they perform as her mother’s waters broke, General? What incantations, if at all, did John utter over her? Was her birth an occultic one with all the attendant paraphernalia as opposed to a conventional one?
That Diana’s arrival was not a particularly cherished event, General, is evidenced by the fact that she was christened within the Sandringham Estate, at St. Mary Magdalene Church, with only well-to-do commoners in attendance, whereas the more prized child, her younger brother Charles, was christened at Westminster Abbey, in the presence of the Queen, who was designated as his principal godmother.
Anyhow, it was just as well, General, that it was in the hallowed environs of St. Mary Magdalene Church that Diana was committed to the “The Lord” as she was in a manner of speaking the Mary Magdalene of our day.
Allah Almighty reminds us: ‘On no soul does Allah place a burden greater than it can bear’ (Qur’an 2:286). Also: “Be patient. Surely, Allah is with those who are the patient.” [Qur’an 8: 46].
Without fail, whether we like it or not there are times in our lives when many things seem to go wrong and as mere humans we go into a panic syndrome and are left wondering; why me? Why now? What have I done to deserve this? We are all tested with adversity, hard times and pain, but these tribulations are the Almighty’s way of transforming us and help us develop spiritually.
As mere humans we all have different reactions when something good or bad happens to us, and usually our reactions depend on the strength of our religious belief and of our righteous deeds and actions.
One person may receive blessings and goodness with gratitude and accepts the bad challenges and patches in his life with perseverance and endurance. This positive attitude brings him peace of mind and happiness, causing his grief, anxiety and misery to ease. Thus, this positivity brings a balance and contentment in his life.
On the other hand another person receives blessings and goodness with arrogance and transgression; his manners degenerate and become evil; he receives this goodness and utilizes it in an unthinking and uncaring manner; it does not give him any peace of mind as his mind is always distressed, nervous and restless.
Thus when faced with loss and difficulty, due to his arrogant nature, he begins to ask why me? What have I done to deserve this and he may even damn and curse others and thinks that they are plotting his downfall.
But every now and then we should stop to ponder over the blessings both apparent and hidden from The Almighty upon us, it is only then that we will realise that our Lord has granted us abundant blessings and protected us from a number of evils; this will certainly ease our grief and anxiety and bring about a measure of happiness and contentment.
Prophet Muhammad (PBUH) said: “Look to those who are lower than you (those who possess less than you) and do not look to those higher than you; this will make you appreciate the bounties of Allah upon you.”
Whether we are believers or disbelievers, virtuous or sinful, most of us are to a certain degree able to adapt and condition ourselves to face adversity and remain calm during these moments of challenge, uncertainty and upheaval.
When people receive affliction with fear, discontent, sorrow and despair; their life becomes miserable, they panic and become short tempered. Such people are unable to exercise patience remain restless, stressed and cannot find contentment that could make life easier for them.
On the other hand, due to a believer’s strong faith and reliance on Allah, it makes him persevere and he emerges stronger than others in difficult situations as this reduces his fear and anxiety and that ultimately makes matters easier for him. If he is afflicted with sickness, poverty or any other affliction, he is tranquil and content and has no desire for anything which has not been decreed for him.
‘If Allah touches you with affliction, none can remove it but He; if He touches you with happiness, He has power over all things’ (Qur’an 6: 17).Therefore the believer prays to his Lord: ‘Our Lord, condemn us not if we forget or fall into error…lay not on us a burden greater than which we have the strength to bear’ (Qur’an 2:286)
However, the one who is weak in faith will be just the opposite; he becomes anxious, nervous, confused and full of fear. The anxiety and paranoia will team up against him because this person does not have the faith that could enable him to persevere during tough times, he is less likely to handle the pressures and will be left in a somewhat troubled and depressed state of mind.
It is natural that as humans we are always fearful of losing the things that we have acquired; we desire and cherish them and we are anxious to acquire more, because many of us will never reach a point where we are satisfied with the material things in life.
When certain frightening, disturbing or unsettling events occur, like emergencies or accidents we find that a person with sound faith is calm, steadfast, and able to cope with the situation and handle the hardship he is going through; such a person has conditioned himself to face afflictions and this makes his heart stronger and more steadfast, which gives him a level of tranquillity.
This shows the difference between a person who has strong belief and acts accordingly, and another who is not at this level of faith. Due to the strong belief of the true believer he is content with whatever Allah Almighty has decreed,
This life is full of ups and downs and uncertainties, but the only certain thing is that from the moment we are born we will be tested with life’s challenges throughout our entire lives, up to and to the final certainty, death. ‘Be sure We shall test you with something of fear and hunger, some loss in goods or lives, or the fruits of your toil, but give glad tidings to those who patiently persevere’ (Qur’an2:155).
The Prophet Muhammad (PBUH) said: “How wonderful is the matter of the believer! All of his matters are good and this is the case for nobody except a believer. If he is blessed with prosperity he thanks (Allah Almighty) and that is good for him; and if he is afflicted with adversity he is patient and perseveres and that is also good for him.”
During those challenging times you have three choices: either you can let them define you, let them destroy you; or you can let them strengthen you.