The anticipation of the return of “The Lord” began with the accession of Marduk to supremacy and was further accentuated along the way by Pharaoh Moses
The countdown to the return of Nibiru, the planet of the Old Testament gods and hence its being repeatedly referred to as “The Lord” in the Bible, began as early as the 20th century BC. THE PIONEERING PROPAGATOR OF THE PLANET’S RETURN WAS NONE OTHER MARDUK, ENKI’S FIRSTBORN SON.
On becoming Earth’s Chief Executive effectively in 2024 BC but substantively in 1954 BC, Marduk declared Nibiru his celestial counterpart, not Earth itself as was the case with his predecessor Jehovah-Enlil. We have already dwelt on the reasons he did so. Not only did Marduk identify himself with the great planet: he decided, in due course, to make Nibiru the focus, exclusively, of a new religion he called the Star Religion. The “Star” was Nibiru: if you recall, Nibiru was also known as the Imperishable Star or the Star of Jacob for reasons we have already spelt out.
Why did Marduk choose to place Nibiru at the centre of mankind’s religious fervour? Well, he had calculated, and rightly so, that the return of Nibiru, which is seen only once in 3600 years, was going to occur on his watch – the astrological Age of Aries, which mathematically ran from 2220 to 60 BC. The last time Nibiru showed up was circa 4000 BC, which enabled Anu to visit Earth. This time around, Nibiru was expected in the 6th century BC, that is between 600 and 500 BC.
What that meant was that when King Anu appeared, Marduk would be the one ruling Earth and would therefore be the primary host of the Solar System’s greatest sovereign. Needless to say, that would be the greatest milestone of his life. Of course it was not every time Nibiru was in the ecliptic that Anu visited Earth. But he was always expected anyway: elaborate and meticulous preparations for his arrival had to be made whether he turned up or not.
HAMMURABI IS BABYLONIA’S LEAD APOSTLE OF NIBIRU-BASED RELIGION
In Babylonia, the key person Marduk chose to propagate his Star Religion was Hammurabi, the Babylonian King. Hammurabi went at his brief hammer and tongs. In Marduk’s Star Religion, the astronomer priests, known as the Mashmashu, worked practically day and night in the Esagil, Marduk’s temple-abode which was principally an astronomical observatory. The Esagil’s main function was to “constantly observe the heavens, track the movement of stars and planets, record special phenomena (such as a planetary conjunction or an eclipse), and consider whether the heavens bespoke omens; and if so, to interpret what they did portend.”
At the head of the Mashmashu was the Urigallu, the Great Priest, who was a holy man, a magician, and a physician rolled into one. The Urigallu conveyed the astronomer-priests’ interpretations of celestial phenomena to Hammurabi through a special priest known as the Zaqiqu. Marduk, however, had his mortal enemies to contend with – the Enlilites, who were not ready to cut him any slack whatsoever. THE ENLILITES JUST WOULD NOT COUNTENANCE THE IDEA OF KING ANU BEING RECEIVED BY AN ENKITE COMMANDER-IN-CHIEF.
That scenario was simply inconceivable. It is small wonder, therefore, that they raised kings who were unstinting in waging war on Babylon, the nucleus of the Babylonian empire, so as to unseat Marduk. In the Enlilites’ pathologically jaundiced mindset, Marduk just could not do right: every peace feeler he sent, every concession he tabled forth in the interests of peaceful co-existence with the Enlilites, fell on stone deaf ears. This Earth, My Brother …
TUTHMOSIS IV INAUGURATE CULT OF NIBIRU
For some time in Egypt, the anticipation of the return of Nibiru was muted, which was strange for a country whose national god was Marduk, the very champion of the Star Religion. Then circa 1400 BC, Pharaoh Tuthmosis IV began to harp about the Cult of the Aten but not with proportionate action in that direction. When Nibiru was not seen by Earthlings, it was said to have gone to the “rear of the horizons, to the height of Heaven”. During this period, it was the “Unseen”.
In Egypt’s Star Religion, when Nibiru returned, it would do so as the Aten. In Sumer or Babylon, it would do so as the “Planet of the Crossing” (that is, a planet coursing down the crossroads between Jupiter and Mars), which was precisely what the term Nibiru meant. Nibiru represented an idyllic place, hence its other name, the Aten, which in this context meant “Eden” or “Paradise”.
We know, from Egyptian records, that the Cult of the Aten gained prominence during the reign of Tuthmosis IV at Zaru, a city that overlooked Goshen, the Hebrew bastion in Egypt. The very first shrine to Aten was erected at Zaru. Indeed, the title of the mayor of Zaru at the time was "Overseer of the Foremost Water in the Lake Area of the Temple of Aten”. And the royal barge in which Moses’ father Amenhotep III and his mother Tiye sailed the pleasure lake at Zaru was called the Gleams Aten. But it was Moses, Tuthmosis IV’s grandson, who took the Cult of the Aten to another level, a focus predominantly on Nibiru, and to yet another radical, drastic level. What was this?
MOSES RAISES FIRST OBELISK TO NIBIRU’S HONOUR
Moses became Pharaoh of Egypt circa 1367 BC, but prior to that he had been co-Pharaoh with his ailing father Amenhotep III for about 12 years. Moses became joint Pharaoh in the 27th year of his father’s reign, whereupon he took the throne name Pharaoh Amenhotep IV. Pharaoh Amenhotep III was renowned as a temple builder. He had a temple at Hermopolis in northern Egypt; two temples at Karnak in southern Egypt; the great Luxor temple as well as a mortuary temple at Thebes; three temples in Nubia, today’s Sudan; and at least a temple each in nearly every Canaanite city that was an Egyptian garrison town. These temples, whose construction he embarked upon from the second year of his reign, were dedicated to various Anunnaki (Enkite) gods.
In propagating the Cult of the Aten, Moses followed after his father: he operationalised a programme to erect temples dedicated to Aten only months after he became co-regent. Two temples were built in close succession, one within the very precincts of the Amen-Ra temple at Thebes and another within the very courts of the Amen-Ra temple at Luxor. In so doing, the message he was ending across was that AMEN-RA (MARDUK) AND ATEN (PLANET NIBIRU) WERE ONE AND THE SAME – call it a merger.
In a way, he was correct: since becoming the new Enlil, Marduk had named Nibiru after himself, so that “Ra was Marduk and the celestial Marduk was Nibiru”. But there was a subtle difference in the way the Amen-Ra and Aten temples were architecturally oriented: whereas the Amen-Ra temples were oriented toward the sun (“Ra” meant “Sun”), that is, on a southeast-northwest axis, the Aten temples were oriented away from the Sun, that is, on an east-west axis. MOSES SO ORIENTED THE ATEN TEMPLES BECAUSE WHEN NIBIRU APPROACHED, IT DID SO FROM A DIRECTION OPPOSITE TO THAT FROM WHICH THE SUN EMERGED AT SUNRISE.
Every time he presided over a major festival, Moses made it clear to the Theban priests (that is, the priests of Amen-Ra Marduk) that they were disinvited. In the fourth year of the co-regency, Amenhotep III attained 30 years on the throne. The tradition was for a festival known as the Sed or Rejuvenation Festival to be held on every 30th anniversary of the incumbent pharaoh. On the occasion, the pharaoh had to perform a series of fitness tests to make the case that he indeed was healthy enough to continue ruling.
Thereafter, the Sed Festival was celebrated every three years till the king’s death. Under Amenhotep III, there were three Sed festivals. On every such occasion, Moses decreed that no god other than Aten would be invoked, which meant that the Theban priests, who for one reason or the other did not recognise Aten, would be virtual spectators.
In order to reinforce the fact that he was Nibiru-oriented, Moses erected a special monument at his Karnak temple to honour the Ben-Ben – the first obelisk (four-sided, tapering stone pillar which ends in a pyramid-like shape at the top). The Ben-Ben was the space vehicle which Marduk was said to have used when he first came to Earth from planet Nibiru. In the 5th year of the co-regency, Moses changed his pharaonic title, from Amenhotep IV to Akhenaten, meaning “Servant or Worshipper of Aten”. The Cult of the Aten had begun in earnest.
MOSES ESTABLISHES CITY DEDICATED TO NIBIRU-WORSHIP
It goes without saying that the Theban priests were madly incensed by the disparaging way Moses was treating them and his attempt at practically replacing their age-old religion with a new one. It was not necessarily about the acceptability of Aten worship: Marduk, their principal god, was also known as the Aten. IT WAS ABOUT UPSTAGING THEM AS THE CUSTODIANS AND EXPONENTS OF EGYPTIAN SPIRITUALITY.
What they preached to the people was that a god had to be familiar and sentient – a flesh-and-blood god who could be seen, as all the Anunnaki gods were. The deceased god Osiris was the only exception but he had a living representative – his son Horus, so that Osiris was worshipped through Horus: the father was worshipped through the son, very much an echo of the gospel message.
The Aten, on the other hand, was nothing more than a celestial body – a planet. It was absurd to worship a planet. Even if the Aten represented King Anu, “Our Father Who Art In Heaven”, Anu was not exactly a friend of the Egyptian priests anyway: HE WAS BELIEVED TO FAVOUR THE ENLILITES AT THE EXPENSE OF THE ENKITES. Anu and the Enlilites were of Sirian heritage, whereas Enkites were of Orion heritage. It explained why in Egypt, the Queen of Orion, Anu’s ceremonial wife, took precedence over Anu. Both Isis and Nut, the female Egyptian goddesses, bore names that constituted some of the many titles of the Orion Queen.
With mounting priestly antipathy toward Moses, his mother Tiye persuaded him to leave Thebes and settle in a completely new city of his own, a rival, so to speak, to Thebes, a place that had never been dedicated to any god. There, his followers would be free to worship Aten. Moses took heed and in the fourth year of the co-regency, he set about establishing a new political and religious centre on the east bank of the Nile right within southern Egypt. This was about halfway between Thebes and modern Cairo. He called the city Akhet-Aten, meaning, “Aten of the Horizon”, clear-cut homage to planet Nibiru. This is modern Tell El Armana. It took four years for Armana to be complete.
At Armana, Moses also built a new temple, which he called the Gempaaten, meaning “The Aten is found in the Gleaming Estate of the Aten”. A huge building filled with tables for offerings to Aten, it consisted of six rectangular courts. Moses relocated to Armana in the 8th year of the co-regency and decreed that NO GOD OTHER THAN ATEN WOULD BE WORSHIPPED OR VENERATED IN HIS CITY. Just uttering the name Amen-Ra was forbidden: it didn’t matter that the two names were interchangeable though Amen-Ra projected Marduk as a Sun God whereas Aten projected him as the personification of the planet Nibiru.
NIBIRU CULT TAKES SHAPE
The way Moses proceeded about embedding the Cult of the Aten in the psyche of his people was gradual rather than precipitate. He went about this in stages. Writes Ahmed Osman in his book Christianity: Ancient Egyptian Religion: “Early representations of Aten showed the deity as of human shape with the head of a falcon, surmounted by a solar disc, in keeping with the conventional way gods were depicted in Egyptian art.
At the end of the second year, or early in the third, of the co-regency, an important development took place in this representation. The human figure vanished. Only a golden disc appeared, whose rays descended over the king and queen as well as over the temple, altar and palace. This golden disc did not represent the Sun but was the symbol of Aten, who had no physical image. The rays, in their turn, were not the endless rays of the Sun.
They ended in hands, and the hands held the Ankh—the Egyptian cross, a symbol of life, not death—before the nostrils of the king and queen. To indicate the kingly statues of Aten, a uraeus (cobra) hung from the disc in the same way as a uraeus adorned the brow of the king. At the same time the name and epithet of the God was placed inside two cartouches, matching the manner in which the ruling king's name was written.
“Toward the end of Year 9 of Akhenaten (Moses) the name of Aten received a new form to rid it of any therio-anthropomorphic (worshipping a god presented in a form combining animal and human elements) or pantheistic (heathen worship of all gods) aspect that may have clung to it as a result of the hieroglyphic (symbolic) use of images. The falcon symbol used to spell the name Ra-Harakhti, which in this form would represent the Sun-God, was changed to abstract signs. Thus the word ‘Ra’ no longer represented the god of Heliopolis (Marduk) but achieved a new abstract meaning, ‘The Lord’… The new form of the God's name read: "Ra (The Lord), the Living Ruler of the Horizon, in His Name the Light which is in Aten."
Note Osman’s characterisation of the term “The Lord” as “abstract”. Clearly, Osman hadn’t done his homework thoroughly here, for had he consulted the Sumerian records, he would have come to know that “THE LORD” WAS ANOTHER NAME FOR PLANET NIBIRU. Moses' focus was no longer on Marduk per se but on the planet he represented – Nibiru.
MOSES DECLARES NIBIRU AS EGYPT’S ONLY GOD
Amenhotep III ruled Egypt together with Moses during the last 12 years of his life, though it was Moses who was the real ruler in light of the fact that Amenhotep III was sickly through and through. After being Pharaoh for a total of just under 40 years, Amenhotep III passed away and Moses was installed as the sole pharaoh. By this time, Moses already had four daughters. He would eventually have six daughters with his seniormost wife Nefertiti. Their names were all suffixed with “Aten”, once again underscoring his affinity for planet Nibiru.
Now that he was the sole ruler of Egypt, Moses upped the ante in the enforcement of the Cult of the Aten. That he was an Atenist to the core can easily be gleaned from his 5-Fold Titulary – the mandatory minimum of 5 titles a pharaoh was supposed to bear. All except one had the term Aten in them. They were Beloved of Aten; Great of Kingship in Akhet-Aten; Exalter of the Name of Aten; and Akhenaten itself. The only title that was a direct tribute to Marduk was Neferkheperure-Waen-Re, meaning “the Unique One of Ra”.
Moses moved fast to accentuate the Cult of the Aten. First, HE DECLARED ATEN AS THE ONLY GOD OF EGYPT AND THE ONLY GOD OF PLANET EARTH AND ABOLISHED THE WORSHIP OF ANY OTHER GOD. Second, HE DECLARED HIMSELF ATEN’S ONLY PROPHET. Moses increasingly referred to himself as “the god’s prophet-son”, one “who came forth from the god’s body,” and to whom alone the deity’s plans were revealed. “There is no other that knoweth thee except thy son Akhenaten,” he bragged in song. “Thou hast made him wise in thy plan.”
But there was more. Ahmed Osman: “He closed all the temples, except those of Aten, dispersed the priests and gave orders that the names of other deities should be expunged from monuments and temple inscriptions throughout the country. Units were dispatched to excise the names of the ancient gods, particularly Amun (Marduk), wherever they were found written or engraved. Even the plural word Netaru for gods was proscribed.”
All in all, given that Nibiru wasn’t very far from making its reappearance, Moses decided to SHIFT THE ISSUE FROM CELESTIAL TIME (reckoning in terms of zodiacal constellation periods of 2160 years) TO DIVINE TIME (Nibiru’s orbital time of 3600-year cycles). He thus changed the question from, “When will the Age of Aries come to an end” to “When will the Unseen celestial god (Nibiru) reappear and become visible in the skies?”
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 that’s changing. That may sound like good news but it’s not.
Reasons why employees don’t 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 don’t show up for work it disrupts organisational plans, takes up the valuable time from management and lowers the company’s productivity. It’s always been that people miss work for several reasons, some understandable and legitimate and others less so but it’s 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. 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. Others had causes that we wouldn’t expect to hear as often today, such as men who stayed home to help around the house due to a “wife or daughter bleeding” – a reference to menstruation. But no mention of mental health, not because it didn’t exist, but it wasn’t 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 “making offerings to god”. Workers also took days off when they had to perform tasks for their superiors – which was apparently permitted in moderate amounts. For example, Amenmose was allowed time away from work when he was “fetching stones for the scribe: 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 today’s sick leave records? One study recently undertaken gives us insight into the UK police force’s 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. Police 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. “Police and other frontline services have protected us during the pandemic,” she said. “The pandemic was a great unknown. People were really scared of dying and coming into contact with the virus, and a lot of people did.”
It is a ‘mental health epidemic’ among police. Alistair Carmichael, Home Affairs spokesman for the Liberal Democrats, said: “Frontline 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.
Let’s look at another group. A poll by Gallup reported that in the last three years, 75% of young adults aged 18–22 have left their jobs because of stated mental health reasons. 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; inconsistency & incompleteness of rule implementation: 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 it’s 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 doesn’t 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 staff’s stress levels are directly proportional to your business’s absentee levels. Ergo, lowering the former, will also reduce the latter. 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; inconsistency & incompleteness of rule implementation: 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 parents’ home in Norfolk, her friends innocently asked about the health of her father John Spencer, the 8th Earl. Hitherto, the Earl’s health had never been a matter of concern but Diana somewhat inscrutably voiced a somewhat portendous outlook. “He’s going to drop down in some way,” she said. “If he dies, he will die immediately; otherwise he’ll survive.”
It came to pass, 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: Earl Spencer was not expected to survive the night. Writes Andrew Morton in Diana Her True Story: “For 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.”
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. ‘I’m a survivor and people forget that at their peril,” she would later tell a journalist. “There’s pure steel up my backbone. Nobody destroys me, and nobody was going to destroy Johnnie so long as I could sit by his bed – some of his family tried to stop me – and will my life force into him.” But if Raine had steel in her, General, so did the implacable Spencer children, more so the eldest of them all. “During this critical time,” Morton goes on, “the 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 Earl’s firstborn child] hissing at each other like a pair of angry geese.”
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 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, was determined that her husband survive come rain or shine. Morton: “When his doctors were at their most pessimistic, Raine’s 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 didn’t 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 ‘and was back’. 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.”
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 the Austrian Alps along with her estranged hubby Prince Charles and their two kids William and Harry.
When Diana was told of her dad’s 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. “I mean it, Ken,” she told her body minder Ken Wharfe. “I don’t want him with me. He doesn’t love me – he loves that woman [Camilla]. Why should I help save his face? Why the bloody hell should I? It’s my father who has gone. It’s a bit bloody late for Charles to start playing the caring husband, don’t you think so?”
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 therefore prevailed over Wharfe to try and ram sense into his wife. “Lord Spencer’s death was a major news story,” writes Ken Wharfe, “and 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 … Returning to the Princess’s room, I told her bluntly that this was not a matter for debate. ‘Ma’am, you have to go back with the Prince. This one is not open for discussion. You just have to go with it’.’’
At long last persuaded, General, Diana said, “Okay Ken, I’ll do it. Tell him I’ll do it, but it is for my father, not for him – it is out of loyalty to my father.” But what in truth got Diana to change tack was the intervention of the Queen, who personally called her at Charles’ 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. “There was an icy silence for the rest of the two-hour journey,” writes Wharfe. “Nothing 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 Diana’s side in her hour of need. Yet as soon as the Prince and Princess arrived at Kensington Palace they went their separate ways – he to Highgrove, and she to pay her last respects to her father.”
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 Charles’ 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, “a 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 time”. 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 hubby’s unsavoury confession in her own face and on national television.
The Prince’s candid confessional was followed weeks later by a book titled The 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 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. Both Diana and his parents were revolted by the bare-knuckle 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 Diana’s collaboration with Morton was a miscalculation, General, Prince Charles’ Dimbleby interview was equally so. For in November 1995, the wayward Princess hit back with her own tell-all interview on BBC’s current affairs programme called Panorama. “She wanted to get even with Prince Charles over his adulterous confession with the Dimbleby documentary,” 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, 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 “three of us in this marriage and so it was a bit crowded”, 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, “Yes, I adored him, yes, I was in love with him”. 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 doubts on her husband’s fitness to rule as future King and therefore his eventual accession to the British throne. Unfortunately for her, the interview sealed her fate in so far as her marriage was concerned. “In her headstrong decision to co-operate with Bashir,” says Burrell, “she had never considered, perhaps naively, the implications that Panorama had for her marriage.” 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 – 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 ‘view’ of Islam. The bottom line is that if a Muslim says that two plus two is four, others can ‘argue’ 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 ‘correct’. The fact is that we are all on this earth for a ‘limited’ 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 “all” 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. “Whosoever 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 mankind” (Quran Ch5: v 32). It further declares: “Do not kill a soul which Allah has made sacred except through the due process of law” (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 Equality
The Holy Quran recognises equality between humans irrespective of any distinction of nationality, race, colour or gender. “O 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-conscious”. (Quran Ch49: v 13). The Prophet Muhammed (pbuh) further explained this: “No 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 soil”. 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. The Holy Quran states: “We 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 justice” (Quran Ch 57 : v 25). It further says “O 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 consciousness” (Quran Ch 5:v 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. “There is no compulsion in (submitting to) the religion” (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: “Do not let one group of people make fun of another group”. It further states: “Do not defame one another”, the Quran goes on to say: And do not backbite or speak ill of one another” (Quran Ch 49 : v 11-12).