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Quoted materials from books, interviews, and communications by Anton Parks:
Copyright 2006-2010 Anton Parks
Otherwise Copyright 2010-2012 Gerry Zeitlin
Page AG13
Quoted materials from books, interviews, and communications by Anton Parks:
Copyright 2006-2010 Anton Parks
Otherwise Copyright 2010-2012 Gerry Zeitlin
Languages (2)
Recall the discussion and diagram depicting the early languages that were brought to Uraš by the Gina Abul. Parks has much more to say about how this language system became the foundation for the more familiar languages of Earth.
As time grinds on on Uraš, the various Ukubi (genus Homo) have become the adorators of the Great Šàtam (territorial administrator). Preservation of the Ukubi'im (Homo Neanderthalensis) and his autonomy is Enki's priority.
Enki, five Abgal, and some Nungal are traveling across Kankala (Africa), on a mission to secretly observe the plans of the rulers of Kharsag.
Their investigations in the various regions are suggesting to them that the Ukubi (genus Homo) are expressing themselves with a disjointed vocabulary taken in part from the Emenita (male language) of the Kuku (ancestors). Everyone communicates in a rudimentary dialect of this same Emenita (male language). This leads them to conclude that Enlil and his partisans wish to extend their domination over the Lú (humanity), a step in the building of a new world cult.
Enki has discussed this situation with the Abgal; they have decided to recompose the language of the Ukubi (genus Homo) from the Emeša (matrix language) of the Nindigir (priestesses). They will not be creating a new language, but conceiving from the Emeša hundreds from an abundance of particles. Each ethnic group, each nation will speak its own dialect and Kharsag and the Great Šàtam will be thus incapacitated from dialoguing distinctly with the ensemble of the Ukubi (genus Homo) (see diagram in discussion and diagram).
The work is difficult. Parks describes the process of moving around Kankala, inserting certain new words and finding eventually that the Anunnaki have been back making other changes, in a constant linguistic struggle, but one which Enki and his people are slowly winning. The territories of Enlil and especially Kalam (Sumer) become the targets.
Recall Ninanna, the granddaughter of Šàtam, who will develop into a very important figure. She has been collaborating with the Kukus (ancestors). She aided her grandfather in his quest for new territories and workers. While carrying much responsibility for the army of the Annunaki, she has succeeded in bringing some peace to pass between them and the Kingú-Imdugud.
The Nungal who no longer live at Kharsag put themselves sometimes behind the daughter of Ninmah, and they have been involved in combat, but Ninanna has always been able to separate them and organize negotiations that bring some peace. Ninanna is herself Babbar (albino), which brings her some estime on the part of the royals and the Nungal. Nammu seems to appreciate this character trait of the lively Nin (priestess). Is this because she has cloned the strange Babbar (albino) named Hé'er who follows her like her shadow? Could he be the lover of Nammu? No one knows anything, not even Enki's two sisters.
Ninanna appears imprisoned by her glorious aspect and seems to spend her time searching for a Gina'abul or even a human of her measure. She possesses a terrifying aspect that throws to the ground her enemies, even her friends or lovers. Her indomitable youth will be tamed by no one. She wears sweet and intoxicating perfumes in the hollow of her neck and, it seems, between her breasts. Beads of color and turquoises stream over her body.
The granddaughter of Enlil is overproud, authoritarian, touchy, bitter, and one to hold grudges. None dare oppose her. She listens to only three among the Gina'abul: An, Enlil, and Enki himself when she is not receiving a response from the other two.
When she goes to find Enki at Dilmun (Atlantis), Nunkiga (Eridu), or in the Abzu, it is mostly to complain of the lack of consideration manifested by those under her tutelage. Sometimes she loves confiding in Enki a jealousy of which she herself would be the cause.
Her fashion of dress speaks greatly of her covetousness. When the ambitious Ninanna dons her great coats draped over a tunic, enlivened with little leather boots, it is often to meet a diplomatic requirement.
On the other hand, when the passionate princess of Edin puts on her piles of brilliant silks or short body-fitting belted dresses and her sandals encrusted with jewels, it is for festivities or parties of pleasure.
The Ukubi whom she frequents and who live on her grandfather's territories dispose their offering at her feet as mark of submission; yet she is highly respectful of the human genre. The multitude is at times her refuge, her retreat, when the Gina'abul world demands more of her than she can give.
Since Asé'et and Enki are together again, and advance hand-in-hand in love, Asé'et possesses the power of Niama. She often communicates with Enki via the use of Kinsag (telepathy).
Enki states (in the Gírkù) that their monarchy is maintained through a combination of power and constant vigilance. They must elude both the palace intrigues and the superstitions forged by the holders of power.
Asé'et continues her work on genetics, dividing her time between the Abzu and the Gigal. She is constantly surrounded by the vigilant Zehuti (Thoth), the Abgal, or the Nungal. Enki joins her when he can, but they live separately. Her relationship with Nammu has improved, and Enki believes his mother has communicated to her much information on the techniques of cloning.
Eventually Asé'et displaces herself with Nammu and Zehuti (Thoth) at the heart of the plantations, while she remains a gardener in her soul, devoted to examining the working conditions of the human workers.
Asé'et and her Nungal have installed Ukubi Annegarra Lubarra (placed after, whites) in the great territories of south Kankala (Africa, except today, because of the inversion, this would be Europe). They live for the moment in full liberty, seeming to have no relations with the regime at Kharsag. Their language is from the beginnings of the codification out of the Emešà (the matrix language).
/As he elaborates in his Note AG 143, Parks is not claiming the existence of a single mother tongue as the origin of all human languages; he does not think there is archaeological evidence for that. Rather, he strongly invites researchers to consider the existence of a system of codification of languages based on the "Mesopotamian syllabary". This would finally lead the scientific world to the discovery of the origin of human civilization./
Ninmah at this time is not in Dilmun; she has been summoned by An to join him on Udu'idimsa (Mars). There she works on another cloning project: a new type of worker needed there. These are destined to form the people of that planet.
Enki has no further contact with An, but he knows from Ninmah that the first exemplaries bear the name "Abba'ár" ("the glory of the father"). On Uraš (the Earth), they are called "Abar" ("the foreign force").
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