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I learnt the lore of the wise sage Adapa, the hidden secret, the whole of the scribal craft. I can discern celestial and terrestrial portents and deliberate in the assembly of the experts. I have read cunningly written text in Sumerian, dark Akkadian, the interpretation of which is difficult. I have examined stone inscriptions from before the flood, which are sealed, stopped up, mixed up.
[Kronos] therefore enjoined [Xisuthrus] to write a history of the beginning, procedure, and conclusion of all things; and to bury it in the city of the Sun at Sippara… [After the Flood, Xisuthrus told his family], that they should return to Babylonia; and, as it was ordained, search for the writings at Sippara, which they were to make known to all mankind […]. And when they returned to Babylon, and had found the writings at Sippara, they built cities, and erected temples: and Babylon was thus inhabited again. (Syncellus, Chronicle 28; Eusebius, Chronicle 7)
Despite many claims in the academic literature that the buried pre-Flood writings are first seen in Berossus, we can now see that the myth of pre-Flood writings dates back centuries before Berossus. When Assurbanipal states that the writings were in “difficult” Sumerian and Akkadian, he is almost certainly obliquely confirming that the actual writings in question were early Sumerian and Akkadian texts from the first centuries of cuneiform, which by the seventh century BCE were difficult to read.
It is well known that the Mesopotamians believed that wisdom survived the Flood. In the Epic of Gilgamesh 1.6 and 1.9 Gilgamesh “has brought knowledge from farther back than the Deluge… and has engraved on stone stelae all of his labors.”
We know from the Enochian literature that the authors of the Watchers myth were inverting and diabolizing Mesopotamian beliefs, rendering their heroes into monsters (e.g. Gilgamesh in the Book of the Giants) and their sciences into the false knowledge of fallen angels (1 Enoch 8)
Despite the fact that thousands of cuneiform clay tablets have been recovered at the site, relatively little is known about the history of Sippar. As was often the case in Mesopotamia, it was part of a pair of cities, separated by a river. Sippar was on the east side of the Euphrates, while its sister city, Sippar-Amnanum was on the west.
Sippar has been suggested as the location of the Biblical Sepharvaim "the two booktowns" in the Old Testament, which alludes to the two parts of the city in its dual form
Visiting the two mounds on late December 1880, Rassam decided to begin excavations at Abū Habba (Sippar-Jahrurum) on January 1881. Working for roughly eighteen months, Rassam excavated 130 out of a total of 300 estimated chambers
Rassam’s mission was to find as many tablets as possible and in room 55 he fulfilled it by unearthing between 40,000 to 50,000 tablets . These were mostly administrative and economic tablets with only a few scholarly and school tablets
Across the courtyard, on the northern part of the complex, room 355 would have been a more valuable prize. There a Late-Babylonian library (c. 635–550 BCE) with about 800 tablets still on its original shelves was found in the late 1980s by a team of Iraqi archaeologists led by Walid Al-Jadir.
In the late 1980s a team of Iraqi archeologists led by Walid Al-Jadir made a rare finding in the Šamaš temple (= Ebabbar, in the cuneiform records) at the site of ancient Sippar . In room 355 Al-Jadir’s team unearthed a full collection of about 800 library tablets from the Neo-Babylonian and Achaemenid periods c. 635–550 BCE still on the shelves where they had been placed more than 2,000 years ago
These shelves actually comprise big niches made of mud bricks – each with a profundity of c. 70 cm – which covered three of the four walls of the room. Hymns, epics, astronomical and ritual series were found there. The considerable depth of the niches and the high number of tablets stored in each of them (about 60 tablets) made accessibility difficult
Looters at Iraq's National Museum of Antiquities pillaged and, perhaps, destroyed an archive of more than 100,000 cuneiform clay tablets -- a unique and priceless trove of ancient Mesopotamian writings that included the "Sippar Library," the oldest library ever found intact on its original shelves.
The ancient traditions speak much of how Ham, the son of Noah, who was infected with these superstitious and sacrilegious arts, knowing he would not be able to bring such books of records up into the ark, in which he was to enter with his righteous father and pious brothers, had these wicked and profane devices inscribed on sheets of metal and hard stones that they might not be destroyed by the waters of the Flood. When the Flood had reached its end, with eagerness for knowledge he searched everywhere for these same, which he had concealed; thus, he transmitted to future generations the seedbed of impiety and everlasting iniquity.
...the temple of the Sun-god at Sippar was restored by King Nebuchadnezzar, but forty-five years later its walls had fallen in, as we learn from an inscription of Nabonidus, the last native king of Babylon, who restored the temple once more, perhaps for the last time.
For Shamash, the judge of heaven and earth, E-babbara, his temple which is in Sippara, which Nebuchadrezzar, a former king, had rebuilt, after searching for its platform-foundation without finding it—that house he rebuilt, but in forty-five years its walls had fallen in. I became anxious and humble; I was alarmed and much troubled. When I had brought out Shamash from within it and made him take residence in another house, I pulled that house down and made search for its old platform-foundation; and I dug to a depth of eighteen cubits, and Shamash, the great lord of E-babbara, the temple, the dwelling well-pleasing to him, permitted me to behold the platform-foundation of Naram-Sin, the son of Sargon, which during a period of thirty-two hundred years, no king among my predecessors had seen.
From an inscription of Nabupaliddin, king of Babylon, who reigned in the first half of the ninth century B.C., we learn that at some period the temple of Shamash at Sippar had been ruined in an invasion of a hostile people, the Sutu, that the image and insignia of the god had disappeared, and had been vainly sought for by the king of Babylon
the neo-Theosophist Maurice Doreal (Claude Doggins), the author of the Emerald Tablets of Thoth the Atlantean, often cited in fringe literature as genuine ancient texts from Atlantis.
Although Doreal claims that he found and translated these tablets—named for the ninth-century Hermetic text to which it bears little resemblance—in the Great Pyramid of Giza in 1925, this is an almost certain fiction, and the “translations” weren’t published until the late 1930s or 1940s.
Dis- is a negative prefix. It means not or none. When we add dis- to the beginning of a word, we give it the opposite meaning.
The legend of the Hall of Records comes from the Emerald Tablet of Thoth
During the time that follows this period, nothing new is invented, the original revelation is only transmitted and unfolded In the oral tradition of scholars, their role as mediators between gods and men is indicated by the Akkadian phrase ša pî um-mānī “from the oral tradition of the masters”
The entire corpus of crafts like exorcism, medicine, omen interpretation , ritual lamentation , and astrology consisted of “secrets of the scholars” (ni ṣirti ummānī ), and “secrets of the antediluvian sages” (ni ṣirti apkall ī ).
All texts of traditional Mesopotamian scholarly sciences, both practical and theoretical, were secret documents
All crafts used in royal building and renovation projects was attributed to that of the antediluvian sages. In a Neo-Babylonian building ritual text from Babylon the prayer “When Anu created heaven” is cited, which explicitly says that Ea created these craftsmen in the beginning of time
To find mentioned by name scholars who would be remembered hundreds of years later in the tradition is somewhat remarkable.But it is even more remarkable that these scholars, along with a couple of mythological sages and the god Ea, are placed alongside other, presumably less celebrated scholars, many of whom we know absolutely nothing beyond what this text preserves. This suggests the genealogical relationship to antediluvian sages extended to all scholars as a class
Focusing on the ummânù, the implication of the text is rather clear: the human, post-diluvian scholars are the direct professional descendants of the earlier semi-divine apkallu
originally posted by: chr0naut
a reply to: Madrusa
I'd much rather know the actual ancient secrets than the location of the box they were once stored in.
The occult seems to be millennia of BS, loosely based upon millennia more of the accumulated works of those who excelled in BS for their time.