What follows is perhaps one of the most sorrowful events in the chronicles of the Ennead. We have seen how they had suffered from the first onslaughts of the family of Indra, but now the final blows would begin and everything the Ennead had planned for man was scattered to the winds.

The Veda preludes the event with a soliloquy of sorts of why the opposition hates the ruling family; it is spitefulness, with considerable backstabbing and intrigues. Duryodhana, or Siva, is made foolish in the opening account having come from the "City of the Elephant" (Elephantine?) and with his lower mental capacities he is unaccustomed to the fabulous Nibiruian Empire.


The Nibiru used crystal liberally for lighting as well as therapeutically. The Anunnaki were not used to so naturally minded peoples and favored precious metals and stones for their monetary value rather than their health benefits. When the backward relation entered their great hall and stepped upon a crystal slab, it was so highly polished that he thought it was water and raised his robe, "bitter and shamefaced" He then wandered about the hall. After seeing a pond, he assumed it was then crystal and with confidence he promptly fell in, clothes and all!


The servants "laughed merrily" which was enough to wrench his Anunnaki heart. "Mighty Bhimasena (Bhima)", Arjuna and the twin brothers, burst out laughing as well.


To save face, and with complete aplomb,

"He did not leak at them."

He had tried a door he thought was open, but hit his forehead and shrank from a real door because of it.


These crystal floors must have been quite famous for even an Egyptian tomb relates that Osiris,

"whase heaven is of fire, whase walls are living uraei, and the floor of whose house is a stream of water."

However, these events did nothing to bolster peace between the young sons of the Ennead and Siva.

"Resentful of the fortune at the Pandavas, Prince Duiyadhana (Siva) journeyed sunk in gloomy thought, and his mind became evil."

Sakuni, is a relative who questions why he is so depressed, "recalling the assembly hall and the peerless opulence of the wise King Dharma," but Duryodhana would not listen.


How much he would sound like his father from the old days when he allowed jealousy and hatred to rule his heart.

"I saw the earth entire under Yudhisthira's sway, conquered by the majesty of the weapons of the great-spirited white horsed Arjuna...


Rancor has filled me, and burning day and night I am drying up like a small pool in the hot season. Look, Sisupala was felled by the Satvata chieftain, yet there was no man there who stood by him. They were burning the kings, with the fire that rose from the Pandava, and they pardoned the dereliction.


Yet who can forgive him that crime! Vasudeva did it, a great deed and a wrong one, and the feat was made possible by the majesty of the great-spirited Pandaveyeas. So, too, the kings brought all kinds of riches and attended on the King Kaunteya like commoners who pay taxes! When I saw all that blazing fortune at the Pandava's, I fell prey to resentment and I am bunting, though that is not my way.


I shall enter the fire, or drink poison, or drown myself, for I shall not be able to live. For what man of mettle in this world will have patience when he sees his rivals prosper and himself decline? If I were to tolerate the fortune that has befallen them, I would be neither a woman nor not a man! What man like me who sees their sovereignty over earth, with such wealth and such a sacrifice, would not bum with fever?


All alone I am not capable of acquiring such a regal fortune; nor do I see any allies, and therefore I think of death. Fate, methinks, reigns supreme, and man's acts are meaningless, when I see such bright fortune fetched to the Pandava.


In the past I have made attempts to kill him, Saubala, but he survived it all and grew like a lotus in the water. Therefore, methinks, fate reigns supreme and man's acts are meaningless, for the Dhartarastras decline and the Parthas are always prospering. When I see their fortune and that splendid hall and the mockery of the guards, I burn as if with fire. Allow that I suffer bitterly now, uncle, and speak to Dhrtarastra of the resentment that pervades me."

Like his father, Siva was paranoia personified, and Sakuni answered him,

"You must harbor no resentment against Yudhisthira, for the Pandavas have always enjoyed good luck. In the past you have often made attempts on them with many wiles, and the tiger-like men escaped because of their luck."

To the lesser members of this family all was luck, for they lacked the powers to transcend entropy, whereas the Ennead frowned on luck and made things happen.


Sakuni, continued saying,

"they won undiminished wealth as their father's portion, king of the earth, and it grew through their energy-why lament about that? Dhanamjaya, by sating the Fire, won the bow Gandiva, the two inexhaustible quivers, and celestial weapons. With that superb bow and the might of his own arms he subjugated the kings-why lament about it?


You say you have no allies, King Bharata; that is not true, for your warlike brothers are your allies. So is the grand archer Drona and his sagacious son, and the suta's son Radheya, and the warrior Gautama. So am I with my brothers and the heroic Saumadatti and together with all of us you must conquer the entire world!."

Heliopolis in Egypt was the residency of the Nibiru and the surrounding areas were their military bases as well as Jerusalem, Jericho and all of Mesopotamia; it was a vast empire.


From within the Underworld, the Anunnaki would now ascend, as Duryodhana said to Sakuni,

"With you, king, and these other warriors I shall defeat them, if you so approve.' When they are defeated, the earth will be mine, and all the kings, and that rich assembly hall\"

How much he wanted the latter for it was the command base of their operations.


Replied, Sakuni,

"Dhanamjaya, Vasudeva, Bhimasena, Yudhisthira, Nakula and Salxadeva, and the august Drupada cannot be defeated in battle by force, not even by the hasts of the Gods. They are great warriors and archers, know their weapons, and are battle-crazy. But I know by what means Yudhisthira himself can be defeated, king. Listen and employ it."

It seems hard to believe that the fate of man may have rested on a game of dice. But it just may have been as we will now see, as the narrator states in this story, "for this was the root of the destruction of the world'.


Sakuni then continued,

"The Kaunteya loves to gamble but does not know how to play. If the lordly king is challenged, he will not be able to resist. And I am a shrewd gambler. I dan't have my match on earth or in all three worlds! Challenge the Kaunteya to a game of dice. With my skill with the dice, king, I am certain to take from him his kingdom and his radiant fortune, in yaw behalf, bull among men.


Mention all this to the king, Duryodhana, and if your father permits, I shall certainly defeat him." To which Duryodhana answered. "No, you yourself must mention it in the right way to Dhrtarastra, the first of the Kurus, O Saubala, I shall not be able to bring up the matter."

Perhaps there is more to the story of "The Dicing" as it is called that we will yet encounter. However, if the Ennead gambled they were astute enough to never lose, and as we will see, Duryodhana had to resort to cheating.


Sakuni said,

"I am an expert at dice, Bharata, the greatest an earth. I know their heart, I know the slake, I know the niceties of gaming. The Kaunteya loves to gamble but does not know how to play. If challenged, he will surely come, I shall challenge him to dice with me."

Duryodhana however, then went into a deep depression, his own faults blamed upon his brethren in his self-pity.


He was "pale and yellow" in his apathy.

"I eat and dress like any miserable man, I bear an awesome grudge as I endure the passage of time. The intolerant man who suppresses his own subjects if they obey his enemy and is willing to escape the affliction that comes from his enemy, him they call a man. Contentment and pride kill good fortune.


Bharata, as do compassion and fear: if he is possessed by those, no man attains to greatness. My pleasures no longer satisfy me, now that I have seen the radiant fortune at Yudhisthira Kaunteya's, which causes my pallor. It is because of perceiving the prosperity of one's rivals and the decline of oneself, and watching the fortune at Kaunteya's. which, albeit invisible, I seem to see readily before me, I have become pale, and wretched, yellow, wan,"

Sakuni then approached Indra and the latter replied,

"It is my wise councilor the Steward on whose advice I wait. I shall confer with him and find out what to decide in this matter. For he is farsighted and will put first the Law and our ultimate benefit, and proclaim the truth of the case as it fits both parties."

Typically of them they were not capable of eclectic thought and needed advisors constantly.


The following reads so much like a critique of the average western family it is a little frightening but the patterns of degeneration are always the same. Siva was poorly maturated in gestation and youth and his cowardly and nefarious character comes through as he seeks to hurt his father by destroying himself, reminiscent of youth today.


Unabashedly, and quite childishly, he answered his father,

"The Steward will turn you down, if he comes in on this! And when you are turned down, lordly king, I shall kill myself! Let there be no doubt! When I am dead, be happy with your Vidura, king. Surely, you shall have the pleasure of all earth: why bother about me?"

To please his whining son, Indra now throws material objects at him to replace the love he never gave him, as Indra orders his staff to,

"let the carpenters build me a big hall of a thousand pillars and a hundred doors, heart-fetching and beautiful, and do it at once! And when they have splattered it with gems and thrown out the dice everywhere, report to me quietly that it is fully built and ready to be entered."

But his advisor said,

"I do not welcome, my lord king, the decision you have taken. Act to avoid that a breach occur among your sons on account of dicing." But as Indra "knew the evils of dicing, he was drawn to il because of the love he bore his son."

He then announced that by the building of the hall,

"the family game of dice shall proceed, for certainly it is so destined."

However, he still tried, to dissuade his son,

"enough of the dicing, son of Gandhari, Vidura does not approve of it. Nor would he, in his very great sagacity, tell us aught that is in bad faith. For it is in good faith that I think Vidura is speaking. Let it all be done that way, son! I think that will be for your own good. Vidura, that great sage, knows all, with its secrets, that the divine seer, the blessed lord Brhospati of profound wisdom, told to instruct his pupil, the sage lord of the Gods.


And I, my son, will always abide by his judgment. Vidura is considered the first sage among the Kurus, just as the sagacious Vddhava is acclaimed among the Vrsnis, prince. Enough, therefore, of this dicing, son, for gambling is found to be divisive. At a breach the kingdom perishes, therefore avoid it, son.


Yon have received what tradition says is the first obligation of a father and mother lo their son-paternal and ancestral rank. You have been taught and made sufficient in science: you have always been cherished in the house, and you stand first among your brothers in the kingdom. Do you find no virtue in this? You have better food and clothing than ordinary folk can find; since you have got all this, strong-armed prince, why do you grieve, my son?


Commanding always this great and prosperous kingdom bequeathed by father and grandfather, you shine as the lord of the Cods shines in heaven! I know that you are perceptive; then why has this source of grief, the more dolorous, welled up for you? Pray tell me!"

Siva cannot understand for he cannot abide by natural law and instincts to the good of the family.


His is a world of material objects, he does not like the "common fortune," the wealth of a sound, healthy family but wealth for personal gain. The care of the body was nothing to him for it did not come natural to him and ritual he could not stand.


He then continues,

"Evil is the man who looks to how he eats and dresses! Low is the man, they say, who is incapable of indignation!


A common fortune, my lord king, does not delight me; and having seen the fortune that seemed to blaze forth at the Kaunteya's, I suffer. I have seen all of earth subject to Yudhisthira's sway, and still I stand steady here, still alive! I speak to you in pain. Like prostrate seifs appear the Caitrikas and Kaukuras, the Karaskaras and Lohajanghos in Yudhisthira's household.


The Himalayas and oceans and marshes that produce all the gems serve like the lowliest in Yudhisthira's household, lord of the people! Yudhisthira deemed me the elder and his better, and paying many compliments he charged me with the collection of the tributes. Of the treasures that came in, superb and fetching any price, neither the near end nor the far end could be seen there, Bharata!


As I received the wealth, my hand did not hold out. I was still tired from receiving the treasures fetched from distant parts, when the givers had already departed.

Maya had built a lotus pond that seemed full of water but was made out of crystal with jeweled water pools - I have seen it, Bharata. I pulled up my clothes and the Wolf-Belly laughed at me, as at one who is destitute of treasure and confounded by the superior wealth of his enemy. If I could have, I would have killed the Wolf-Belly! To be derided by a rival bums me, Bharata!


Once, again, when I saw a crystal and I fell in the water, king, Krsna and the Partha laughed at me aloud, and so did Draupadi and the women, offending my heart. At the king's orders, servants gave me other clothes, because mine were wet. which offended me more. Listen as I tell you of another trick, king. When I went through what seemed a door but was not, I hit a crystal slab with my forehead and got hurt. The twins saw me from a distance and were amused!


Mournfully they held me with their aims, and Saliadeva said to me almost smiling, "This is the door, go this way, prince," and he said it again and again. I saw gems there of which I had never even heard the names, and it burned my heart."

He then related another time of humiliation.

"The great seers attended the Unction with pleasure. Others, steeped in the Veda, came with Rama Jamadagnya, uttering spells, to the great-spirited king of the generous stipends, as in heaven the Seven Seers come lo the great Indra, the king of the Gods, Satyaki of proven valor held up the king's umbrella, and Dhanamjaya and Bhimasena Pandava the two fans.


The Varuna conch shell, which in a previous age, Prajapati had presented to Indra, the tublike Ocean now fetched for him. The sling had been well made by Visvakarman out of a thousand gold pieces; and with this conch shell Krsna anointed him. At this my heart sank. They went to the eastern ocean and the western one, and also lo the southern one, but they do not go lo the northern ocean, father, except the birds.


They blew conch shells by the hundred for good auspices, and as they were blown they roared out, and my hairs bristled. The kings fell prostrate, deprived of their vigor. Dhrslodyumno, the Pandavas, Satyaki, and, in the eighth place, Krsna kept their mettle, and gifted with heroic might and mutually friendly, laughed aloud when they saw the kings and me unconscious.


Thereupon the Terrifier, exhilarated, presented the principal brahmins with five hundred bullocks, with gold-plated horns."

The conch and the blowing of this shell was the trademark of the Nibiru and their people carried this tradition through the ages until the takeover when the bull's horn, or shofar, known in Jewish tradition, reflected Indra's influence, but they too once blew the conch as we see in this picture (plate no. 60) of a conch 3,000 years old found by prominent archaeologist Yigael Yadin in Israel.


The conch was precious to them for its geometric shape matched that of their ears so the Veda states, and which we will discuss in detail later. However, Siva and his people could not bear the noise for they had lost most auditory perceptions, especially high frequency, with their rounded helix's. Hawaiian's were famous for continuing the tradition of the conch shell.


The gold-plated horns on the bullock's may have been a reference to the stubby horns of the gods which we will later discuss as Egyptian references tell us too that the gods did have them. This flagrant show of bull's horns, emphasizing their horns, in the Veda may have been done to spite Indra and his people. The ears and horns the Anunnaki had lost, no wonder they fell prostrate!


Their horns seemed to be but vestigial malformations, resembling goats and rams if they had them, or were the fibromas as Siva had, which matched their dolichocephalic, 'goat,' faces.

Indra, however, still tried to advise his son against his venture,

"You are the eldest, and the son of my eldest wife, son; do not hate the Pandavas!


A hater lakes on as much grief as there is in death. Why should one like you, bull of the Bharatas, envy a Yudhisthira, a simple man who has the same goals as you, the same friends, and does not hate you? Why do you, my son, a prince, a bull of the Bharatas, his equal in birth and prowess, covet your brother's fortune out of perplexity?


Don't be that way!


You must calm yourself! Or if you covet that sacrificial glory, bull of the Bharatas, have your priests spread a Sevenfold Session in a grand ceremony! Surely the kings will bring you, too, vast wealth, gems, and ornaments, for from affection as well as respect. Son, coveting another's properly leads lo no good."

It sounds like old Indra had mellowed in his old age, but he was blind now and ventures such as this were beyond his strengths.


However, the truth in the madness of Siva arises as he is suffering from the effects of poor parentage, showing a pattern that never changes through the ages. He becomes belligerent to his father,

"You know, yet you confuse me! Boat rigged to another boat! Have you no attention for your own cause? Do you hate me? Do I own the Dhortoraslras of whom you are the guide?


You always say you have some future matter to take care of! If a guide, seduced by his enemy, gets confused about what path to take, how can his followers follow his path? King, your wisdom is replete, you obey the Ancients, you have mastered your senses yet you utterly confuse us, who are intent on our tasks."

But Siva knew not the laws of the Ancients and his true side then emerges as he continues,

"the king should endeavor always to think of his own profit. The boron's way, great king, is lo be devoted to victory; let it be Law of Unlaw, bull of the Bharatas, as long as it is his way!"

The Nibiru were familial guided, while Siva would raise the callous standard of politics which the Nibiru frowned upon for the stark and blatant fact, that no one cares about anyone not related to them.


A politician feeds his own coffer from off the ignorance of those who cannot have familial rule just as Zeno would preach later. When people lose their eclectic powers, then others must lead them.


Siva then continued,

"discontent is the root of fortune. That is why I want to be discontented. Only he who reaches for the heights, king, is the ultimate politician.


Should we not pursue selfish ways when we have power or are rich? Others lake away what one had earned before!


For they know that that is the Law of the kings. Power means instant growth! As long as I fail lo recover the power from the Pandavas I shall be in danger. For I shall gel that fortune, or be killed on the battlefield: for why should I now care to live, if I do no! equal him? The Pandavas improve day by day, but our fortunes stand still."

Sakuni then encouraged him saying,

"that fortune over which you have been grieving after you saw it at Pandu's son Yudhisthira's I shall take it from him, let the enemy be challenged! I shall take no risk, nor fight a battle in .front of armies; I shall throw the dice and, whole of body and wise, defeat the fools! Be sure, the dice are my bows and arrows, the heart of the dice my suing, the dicing rug my chariot I"

Siva then pleads with a doubting father,

"this expert gambler stands ready, king, lo take their fortune from the sons of Pandu in a game, Father, it should please you!"

But Indra still wants the advice of his councilor, Vidura, to which Siva responds, who has one wise thought considering his father's weakness of having advisors,

"Vidura wilt cut down your resolve, no doubt of that, Kaurava! He is less devoted to my cause than to that of the Pandavas. No man should undertake his own task on another's authority. No two people have the same mind on any point of duty, joy of Kuru!


The fool who avoids risks and protects himself shrivels where he-stands like a straw mat in the rainy season. Neither disease nor death wail for recover: fry lo recuperate as long as there is lime!"

But India, his wisdom grown since the days of the Flood, knew his relatives strengths and replied,

"Yet, son, I do not want lo fight with people who are stronger. Enmity, as sure a weapon as though it were iron, makes mailers worse."

Siva demanded a "hall to be built" for the "heavenly gate will be nearer." That was putting it mildly! The meaning being he wanted his father to build atop a mountain so he could stage his attacks.

Indra knew he could not stop his son who carried the evil seed of his lineage as he had feared at the Fall when his son lay in the "vessel." He knew then he could never have the moral strength to lead his people and feared this day as did the rest of the family.


Indra, with "heavy heart" gave his parting words with the consent to build the hall, but he knew who would be in the middle of the fray, man:

The word thou speakest I do not like,
But bedone as it pleases thee, king of men.
Thou shall suffer hereafter, recalling your word,
For no such word, shall prosper the lawful.
'Twos Vidura who foresaw it all,
In days long past, with his wisdom and spirit.

The great danger that slays the seed of the barons, Ft looms now for man, who is powerless.

How well he knew that man would be the pawn in this terrible upheaval as they had been before. His councilor, Vidura, astounded at the outcome, pleaded with Siva,

"I do not welcome this errand, king, do not do it! I fear for the ruin of our line! When brothers ore split, a quarrel is sure: King, this I fear from the dicing game."

Vidura was then sent to Heliopolis to bring Yudhisthira to the hall, made resplendent with crystal and other precious stones and metals as their hall, but unlike the latter, this was an Edin. an enclosed environment, for the Underworld living Anunnaki were now above the earth.

The "son of Law" queried Vidura,

"I do not discern any joy in your heart."

Vidura said his "Indra-like kin" are well and bids him to come to the dicing game.


Astutely, Yudhisthira, whom we shall now refer to as Enlil, answered,

"At o dicing, Steward, we surely shall quarrel. Who, knowing this, will consent to a game? Or what does your worship think that is right? We shall all of us abide by thy word."

Vidura said he knew it will bring disaster but could not stop it.


Enlil asked if any others would be there and Vidura names them to which Enlil replied,

"Most dangerous gamblers have been collected, who are sure to play with wizard tricks, but this world obeys the Placer's design - I do not refuse now to play with those gamblers."

We may have the reason why Enlil played the game.


The Nibiru frowned on fate, being "masters of their senses" for fate fails to those who are helpless to stop adversity. Gambling, then, to such a person is no sure thing, one is bound to lose so the risks are high. Since the 'gods' seemed to have ordered the universe, gambling is then easily directed and won by those whose senses are keen. In effect, you never lose even if "wizards tricks" are employed for the latter are done by entropic creatures, people who must cheat.


Enlil knew then every bounce and turn the dice would take. It would have then been an affront to his pride to decline the game, and he answered,

"It is the King Dhratarastra's behest, so I will not refuse, sage, to go to the game. A son will always respect the father: I shall Vidura, do as thou tellest me. I am not unwilling to play Sakuni; if I were, he would recklessly challenge me in that hall... Once challenged I will not refuse, for so I have sworn for eternity."

Enlil, his brothers and Draupadi then entered the hall where Indra and even his mother the "Queen Gondhori" appeared, and all met their relatives "the Pandavas of pleasing aspect."


The Queen in her jealousy and her retinue of ladies, espied Draupadi and,

"seeing the superb wealth of the daughter of Yojnaseno, which seemed to blaze, the daughters-in-!aw of Dhrtorastra were none too spirited."

Yajnasena was Nephthys who stayed in Heliopolis with Draupadi's sons and daughter with her brother Thoth who will figure prominently later.

Yudhisthira and his men cleaned themselves and rubbed themselves with sandalwood which gives certain things away here for sandalwood is excellent to defray toxins from entering the skin, so the environment of the hall was not to their liking. The next day the game commenced.


Enlil did not like Sakuni and said before the game began,

"gaming is trickery, on evil; there is no baronial prowess in it, nor steady policy, prince. Why do you praise dicing? For no one praises as proud a gambler's trickery; Sokuni, don't defeat us by crooked means and cruelly!"

But Sakuni knew it would be a test of Enlil's true powers at rule to detect any trickery,

"tie who follows the numbers and spies the deceptions and is tireless in moving the dice about and is cunning enough to see through a gambit is a gambler who manages all in a game. The handling of dice can defeat our foe; that is why you say that it's Time that does it: shall we gamble, king? Do no longer tarry. Set the stakes right now and wait no more!"

Enlil then shrewdly answered,

"Asita Davala, greatest of hermits who frequents at all times the gates to the worlds, has said, "To game with gamblers who play tricks is an evil, but victory in bottle according to the Law is a good game and superior to it." No Aryans speak in riddles nor work with tricks; and honest fight, not crooked, is the vow of the strict. Don't play us beyond those means, do not win beyond that, Sakuni! It is not with (ricks that I seek pleasures and treasures, for even without the gambler's trickery gaming is not honored."

For all his bravado, Siva then backs down and announces Sakuni will play in his place but Enlil refuses.


Nonetheless, the "Vedo-wise champions" sat in their "lion seats," and the game commenced. But-a very peculiar thing occurred and from every indication, we have here the secret wizardry the Anunnaki devised which the Nibiru did not contemplate or were coerced into accepting, EMR control, which would now figure prominently.


This is used today and is very effective, even the World Chess Title between Bobby Fischer and Boris Spassky was said to have had EMR employed against the latter by Fischer, by which Spassky was overcome by fatigue.


Enlil bet jewels, pearls, chariots, elephants, horses, but at each bet before he even rolled the dice his opponent shouted "Won!"


It was as if Enlil were being mentally manipulated and he played on and on, losing his entire kingdom.


It was all too clear what was happening, as Vidura let the cat out of the bag,

"be he champion or sage, whoever complies with another's mind, overruling his prudence, boards a boat that is steered by a child and will surely drown in ugly vice. Duryodhona games with the Pandava, you ore pleased for you think he is winning. From this overdone pastime there grows a war, from whence extinction comes to all men."

The last sentence sounds prophetic somehow!


Vidura is then berated by Siva and dismissed for letting all know of the deception. Siva then makes a statement the people of earth shall come to grips with,

"only One is the Teacher, there is no other, and that Teacher teaches a man in the womb, and at his teaching, as water flows down, I flow wherever He orders me!"

The one and only teacher, the self-elected God, the hidden one-Amen. From the womb to his tomb man would live now in blind ignorance, he would see to that.

Siva then desired more and Sakuni had Enlil bet parcels of the earth, the oceans and valley and even their specially bred livestock,

"whatever belongs to our color of people east of the Indus," said Enlil whose empire stretched around the world.

He then staked all his people, and lost.


Next, he staked Prince Nakula, his youngest brother, and lost, of course. Staking his three other brothers, he loses also. He even bet himself. He lost. Deranged, he stated,

"When won, we shall slave for you to our perdition."

There was one family member left however, whom Siva wanted badly, Draupadi, as Sakuni said,

"Yet there is your precious queen, and one throw is yet unwon. Stake Krsna of Pancala, and win yourself back with her!"

In his insanity, Enlil staked her as if she were cattle,

"She is not too short or too tall," he said, "not too black or too red, and her eyes are red with love - I play you for her! Eyes like the petals of autumn lotuses, a fragrance as of autumn lotuses, a beauty that waits on autumn lotuses - the peer of the Goddess of Fortune! Yes, for her lack of cruelty, for the fullness of her body, for the straightness of her character does a man desire a woman.


Last she lies down who was the first to wake up, who knows what was done or left undone, down to the cowherds and goatherds. Her sweaty lotus like face shines like a lotus. Her waist shaped like on alter, hair long, eyes the color of copper, not too much body hair... such is the woman, king, such is the slender-waisted Pancali, for whom I now throw, the beautiful Draupadi! Come on, Saubala!"

We must reflect on these passages for several reasons.


Her eyes are slanted as all Nibiru. The face is sweating because the Edin-hall is manipulated to fit the Anunnaki or else it was reflecting the fading atmosphere of earth. Her hair is long as we should expect, her eyes are brown; she is described with black eyes elsewhere. Body hair would have been totally absent but for this environment.


One must remember the scribes who translated these words could not always make the biological connections from the originals, much less understand them, so they tried to compose more poetic story lines.

There was complete pandemonium, the elders shouted "Woe! Woe!" as the hall shook with their disbelief.


The brothers broke out in a sweat, again a reference to the foreign atmosphere. Indra was "exhilarated" and kept asking repeatedly, "has he won, has he won?," having lost his composure. If Siva won Draupadi, it was an old grievance against the family avenged when his own father had stolen Devasena. Siva's brothers and other kin were elated while others in the hall cried freely.


Siva announced haughtily that he had finally triumphed, the earth was his, he had its heart! "We have won!" for which Vidura berated him saying he won the kingdom and Draupadi because, "the king was no longer his own master."

Siva was aflame with his power,

"all right you Steward, bring Draupodi, the beloved wife whom the Pandavas honor, let her sweep the house and run on our errands - what a joy to watch! - with the serving wenches!"

To which Vidura replied,

"the incredible happens through people like you, you don't know it, nitwit, you are tied in a noose! You dumb deer lo anger tigers!"

It is stated Vidura is carrying on his head "poisonous snakes" which may imply a transmission/receiver, how reminiscent this is of the Egyptian uraeus.


Vidura then warned Siva of how man would suffer as,

"this dreadful crooked door tilts toward hell you know it not, Dhrtarastra's son; there are many will follow you down that road, now the game has been won, with Duhsasana! For this to be sure spells the end of the Kurus, a grisly end, the perdition of all, the works of the sage, so apt, and his friends are no longer heard, and greed just grows!"

Siva then ordered Draupadi to be brought before him and his servant,

"entered, a god in a lion's den, crawling up to the Queen of the Pandavas."

The servant explained to her that Enlil was "crazed by the dicing game" and lost her to Siva.


She could not believe her ever-wise brother would do such a thing,

"How dare you speak so, an usher, to me? What son of a king would hazard his wife? The king is befooled and crazed by the game - was there nothing left for him to stake?"

She bade him to return to Enlil and ask if it were truly herself or Enlil who was lost in the wager, but Enlil could not move and seemed to have lost consciousness and could not reply.


Siva whose brazenness knew no bounds, demanded she come to the hall and ask her questions herself before all, knowing full well she practiced purdah. She called him the "All-Disposer," as she feared he had come to power. Apparently, Enlil and his family had been within this hall for more than one day as the narrative implies and from Enlil's remark about Draupadi's sweating, and his own, although it could happen within minutes if their systems were suddenly shocked by extremes in environment.


But something else happened to prove the atmosphere was poor, but it could also have been the shock, for Draupadi abruptly had her menses commence.


This could have certainly happened if they suddenly hit an CO laden atmosphere. This also leads me to believe they were all forced to the hall for she had but one dress, sounding more like a nightgown, which she then knotted up to try and catch the flow. She was quite unprepared, menstruation was definitely not normal to them. One of Siva's brother's then forced her to the hall.


The scene was despicable. Pale and shaking, she rushed to the women who, with Queen Gandhari, refused to help her in their hatred and handed her over to one Duhsasnana.


The long-haired Anunnaki, (they were famous for their long hair all through these histories, reflecting their androgyny) grabbed her "with o thunderous roar," by her long hair and dragged her, and,

"the hair that at the concluding bath of the king's consecration had been sprinkled with pure-spelled water, Dhratarastra's son now caressed with force, unmanning the Pondus."

In the hall, the brother,

"tossed her as wind tosses a plontain tree."

While she was being dragged she whispered to him,

"It is now my month! This is my sole garment, man of slow wit, you cannot take me to the hall, you churl!" but he hatefully replied, "Sure, you be in your month, Yajnasena's daughter, or wear a loin cloth, or go without one! You've been won at the game and been made a slave, and one lechers with slaves as the fancy befalls!"

The hall was filled with people from their kingdom, all the more why Siva wanted Draupadi's disgrace as Enlil said,

"in the hoi I are men who have studied the books, oil follow the rites and are like unto Indras, they ore all my gurus or act for them; before their eyes I cannot stand thus!"

Draupadi then continued,

"the king, son of Dhorma, abides by the Law, and the Law is subtle, for the wise to find out; but even at his behest I would not give the least offense and abandon my virtues. It is base that amidst the Kaurava heroes you drag me inside while I am in my month; There is no one here to honor you for it, though surely they do not mind your plan."

She then "threw a scornful glance at her furious husbands."


One of Siva's brothers then shook her and she started to faint, he crying "slave" as everyone laughed, and urged him on. Blood shamefully covered her legs but her brothers were restrained from aiding her.


She tried to awaken them from their stupor but Enlil,

"did not woke up to the playing of tricks," while "she piteously spoke and flowing with tears kept looking at those who were her husbands; meanwhile Duhsasana said many words that were bitter and mean and none that were gentle. The Wolf-Belly looked and watched how she was dragged, in her courses, with upper cloth drooping, who so little deserved it, in desperate pain; he looked at his brother and gave voice to his rage."

The brothers were now under a force that tried to make them destroy one another.


Bhima blasphemed Enlil for treating Draupadi so. and shouted for fire to be brought as he would burn off his arms! Enlil was coming around and begged Bhima to obey the highest Law and not be intimidated by Siva. A younger son of Indra's did try to stop it as there was a question as to whether Siva had won her as Sakuni actually staked her, not Enlil.


The young brother reminded the kings present from other lands of the four vices of kings-hunting, drinking, dicing and erotism, pointing out how they over-indulged in everything. Siva was enraged, "fairly fainting with fury," that his younger brother would speak out so at the "mockeries of the truth."


He stated that Draupadi, as Enlil's property, had been won fairly and he was "still a child" for thinking otherwise. Siva then reasoned that according to their law only monogamy and polygamy were allowed, not polyandry, so to them Draupadi was a harlot! Said Siva,

"Or, if you think that it was against the Law to bring her into the hall clad in one piece of clothing, listen to what I have to say in reply to that. The Gods have laid dawn that a woman shall have one husband scion of Kuru. She submits to many men and assuredly is a whore!


Thus there is, I think, nothing strange about taking her into the hall, ar to have her in one piece of clothing, or for that matter naked! She, the Pandavas wealth, and the Pandavas themselves have all been won by Saubala here according to the Law."

Through mental manipulation, Siva then forced the brother to strip to the waist while he proceeded to disrobe Draupadi. But the brothers put their heads together and fought like with like. Each time Siva grabbed one of her skirts, another appeared!

"A terrible roar went up from all the kings, a shout of approval, as they watched that greatest wonder on earth, "

Now in command of their faculties, Bhima raged,

"if I not tear open in battle the chest of this misbegotten fiend, this outcast of the Bharatas, and drink his blood!"

All condemned Siva now and,

"the gads among men in the hall raised the hair-raising cry of "Fie!" but they could not completely thwart him and Draupadi was taken away by Siva who dragged her along and she fell to the ground.

She then lamented her condition,

"I whom neither wind nor sun have seen before in my house, I am now seen in the middle of the hall in the assembly of the Kurus. I whom the Pandavas did not suffer to be touched by the wind in my house before, they now allow to be touched by this miscreant."

However, the wager was proved to be fraudulent as they forgot that women of the Nibiru were blood tied to their husbands, not chattels like the women of the Anunnaki, she was then considered free.


However, Enlil was concerned as he knew if this was so, she stood the chance of being murdered along with them. If he allowed Siva to take her she may have a chance to be rescued by their fathers; Enlil had fallen to some sort of stupor again and could say no more.


Kama to insult Bhima, then showed Draupadi his left thigh,

"soft like a banana tree and auspiciously marked - an elephant trunk and a thunderbolt in one."

Bhima was inflamed at his use of scopophilia before his sister.


Said Bhima,

"may the Wolf-Belly never share the world of his fathers, if I fail to break that thigh with my club in a great battle!"

He then bled from the pores in his body, this purpura already discussed as one of their hallmarks and another sign the atmosphere had changed.


Viruna then reminded all that she was married by the Law of familial right and not by the Anunnaki chattel system, being not property. "Peace! Peace!" shouted Bhima and his brothers. Indra knew they were beaten and granted her three "boons" to make amends. But he would not let his other winnings go including her brothers, and so she was still with them as a prisoner.


The granting of boons could be anything and to go against it was disgraceful, even for an Anunnaki. Wisely, Draupadi wanted her brothers released, and they would not be slaves. She also wanted their chariots and bows.

"They were laid low, my husbands, but they have been saved; and they will find the good things, king, with their own good acts!"

Kama was spitefully overjoyed that a woman had so cleverly won by claiming her blood lineage.

"Of all the women of mankind, famous for their beauty, of whom we have heard, no one have we heard accomplished such a deed! While the Parthas and the Dhartarastras are raging beyond measure, Krsna, Draupadi has become the salvation of the Pandavas! Wlien they were sinking, bootless and drowning, in the plumbless ocean, the Pancali became the Pandavas' boat, to set them ashore!"

The eminations were halted and the brothers came to full consciousness.


Bhima was furious and started to launch an attack, Enlil saying, "Don't stay quiet!" and was able to contain him and Enlil then went up to Indra and folded his hands, and asked him what he should do next.


Indra replied,

"Ajatasatru, good luck to you! Go ye in peace and comfort, I give you my leave; rule your own kingdom with your own treasures. But keep in mind this admonition that I, an old man, utter; I have thought it through with my mind, as it is proper and beneficent above all.


Yudhisthira, my wise son, you know the subtle course of the Laws, you are courteous and you attend to your elders. Where there is wisdom there is serenity: become serene, Bharata. An ax does not sink in if it is not on wood, but on wood it cuts.


The best among men do not remember hostilities; they see the virtues, not the faults, and they do not sloop lo enmity. It is the lowliest that hurl insults in a quarrel, Yudhisthira; the middling ones return the insults, but The best and the steady ones never babble about hostile insults, spoken or unspoken.


The good only remember the good that was done, not the hostile deeds acknowledging it because they have confidence in themselves. You have behaved nobly in this meeting of good people, therefore, my son, do not brood in your heart on Duryodhana's qffensiveness. Look at your mother Gandhari, and at me, your old blind father before you, who longs for your virtues.


It was from affection that I allowed this dicing game, as I wished to see my friends and find out the strengths and weaknesses of my sons, King, the Kurus whose ruler you are and whose councilor is the sagacious Vidura, expert in all the fields of knowledge, are they to be pitied? In you there is Law, in Arjuna prowess, in Bhimasena might, in the twins foremost among men, there is faith and obedience to their elders.


Ajatasatru, good luck lo you! Return to the Kliandova Tract. May you have brotherly bonds with your brethren and may your mind abide by the Law."

Look who is telling who to mind the Law!


How much of this was said tongue in cheek, as we shall see. However, Enlil and his brothers with Draupadi rode in the "cloudlike chariots" back to Indraprastha, or On, the Veda's version of it.

If Indra was appeased, his sons were not as the one brother, Duhsasana said,

"that old man has made us lose everything we had collected with such great trouble! He has made over the goods to the enemy! Take notice, great warriors!"

They approached their father, bent on war while the Nibiru prepared for battle and alerted all their bases.


They determined to put a final end to the Anunnaki as they knew their weaknesses would fan the flames of war which would grow interminable until annihilation.

"Have you heard king," said Siva to Indra, "what the learned priest of the Gods, Brhaspati, said when he propounded policy to Sakra? "Enemy-killer, enemies must be cut down by any means before they, with war or force, can do you evil! "We should pay homage to all the kings with gifts obtained from the Pandavas treasure; if we then attack them, how tan we fail?


But if one puts furious and venomous snakes that are ready to bite on his back and around his neck, how will he get rid of them? Father, the Pandavas have grasped their swords, they have mounted their chariots, and they are enraged. In their fury they will annihilate us like poisonous snakes."

But Sakuna had developed a better game of "dice" and Siva insisted that the Pandava's return to call the dice again.


All the brothers banned together, even the son Indra had by the "commoners wench," the parallel to Hagar and Ishmael who will yet figure prominently, although they still refrained from asking the Pandava to return.


However, Enlil seems to have returned on his own will saying,

"Although I may know that the challenge to the dicing at the old man s behest will bring ruin, I cannot disobey his word." Though they knew the "wizardry of Sakuni" they returned and "sat down at their ease lo resume the dicing. Crushed down by fate, for the destruction of the entire, world."

This time Siva wanted to throw the dice on the bet that if the Pandava's lost, they would have to leave their kingdom for twelve years, if they lost they leave for the same amount of time.


If they lost, the Pandava's would forfeit all their bases, the disc, all of the environmental controls.


Again, brain manipulation had to be involved for it states the Pandavas had not yet reached their home when summoned back and the men in the hall state of Enlil that his,

"kinsmen cannot make him understand the great danger! Any mind can grasp if, but the bulls of the Bharatas themselves do not know it!"

Apparently, the Anunnaki had developed some new device. Naturally, when Sakuni rolled the dice for the kingdom, Enlil lost for when Sakuni shouted "Won!" the dice had not even been thrown! It was then in the "Forest" that the Pandava were doomed to live as the heavy foliaged areas of the Underworld were called.


The Sons of Light would now live in darkness. Siva cried in victory,

"Now the Wheel has begun of the great-spirited king, the son of Dhralaraslra! The sons of Pandu have been overcome and they have come to the direct travails! Today the Gods have come here by their smooth aerial pathways, for we are their elders in virtues, their elders and more numerous than they!


The Partitas have been thrown into hell, for a long lime, an endless time, fallen from happiness, bereft of their kingdom, for years without end. They, the Pandavas who, power mad, have been laughing at the Dhartarastras, now must go into the forest, defeated and robbed of their wealth!"

How pertinent now are the following lines, for the atmosphere of the Underworld would affect their skin tones, but they were already wearing those special sets of clothing we have come to know. So, the Pandava had been subjected to another atmosphere at the Edin - Hall and Siva would now cruelly strip them of these life support systems.


Recall India's "coat of mail" at the Fall.

"They must doff now their colorful coals of mail, their celestial garments and sparkling robes, and they all must don now the runt deerskins, for they have agreed to Saubala's throw."

Apparently, they were having trouble before this event as we saw the Anunnaki had disturbed the atmosphere at various times and Siva stripped them of their protective clothing.


Away in On, Nephthys and her brothers and the Pandava offspring would see its final fall. As we saw in Siva's statement, some of the Gods had already arrived on the "aerial pathways" and he bragged that he was their elders!


Bhima threatened him,

"Just as you sorely hurt our weak spots with the arrows of your words, just so I shall make you remember them when I hurt yours in battle."

But others "pranced" about him calling Bhima "Cow! You Cow!" intimating he was as a woman.


As they left the hall, Siva mocked them, and,

"Stupidly imitated," he being in' "a playful and frolicsome spirit, Bhima's lion-strides with his own gait."

The "lion-stride" was a hallmark of the Nibiru as they were tall and paced their long legs like the stride of a lion, stealthily.


Bhima then said,

"the Gods shall make it true when there will be war between us; J shall kill this Suyodhana with my club in the fight, and I shall push his head into the earth with my foot; and of this hero with words, this harsh and evil Duhsasand, I shall drink the blood like a lion!"

Arjuna added,

"I shall kill in battle this rabble-rousing praiser of the wicked, this Kama!" Enlil too, usually passive, sallied forth, "his eyes bloodshot with rage, hissing like a snake:"


"What you thought were dice, fool, disgrace of the Gandharas, are not dice but honed arrows that you have chosen for war! I shall accomplish my tasks as Bhima has declared it to be concerning you and your kin, and by all means do yours! I shall kill you in battle, overwhelming you and your kinsmen with alacrity! That is, if you will stand up and fight by the Law of the baronage, Saubala!"

While the youngest, Nakula said,

"I shall soon empty the earth of the Dhartarastras!"

Throughout the Veda texts and others, we have men fighting with bows and arrows, swords, lances, and in chariots and at the same encounter, "celestial chariots," missiles, winged vehicles, etc.


Why would men, if their technology was so high, not just blow one another apart? (However, it would later come to that in an isolated incident.)


People today usually laugh at the use of horses with 'celestial chariots' saying this is why these chronicles cannot be true, but you will often find these people forgetting that we used cavalry up until World War II in many areas overseas, for cavalry support is as important as air in many battles. The "Gods" also seemed to have something we lack very much today, honor; in our more golden days, they called it chivalry.


When the opposing families of the Gods met in their personal contests, they never used their missiles or other 'celestial weaponry' unless as a last resort; when no contest could be made they fought man to man.


Hand to hand is truly the only way two opposing factions can tell the true strength's of the other.


As with the 'wizardry of dicing,' Siva would become a coward when he resorted to missiles and bombs like a thief in the night. The gods resorted to aerial dogfights when no physical contest could decide.


"The Law of Baronage" was their version of our chivalrous code, the way of gentlemen.


You can always tell when men in a civilization become feminized for they, must fight like a woman who has to resort to deception because of mental and physical weakness for men soon turn to germ warfare, bombs, high-tech weaponry, where nothing is decided and everyone loses.


This would indeed happen to Siva.

"Thus these tiger-like men all swore their oaths, with arms extended, their many promises; then they went to Dhrtarastra."

This remark is very interesting for we see their symbol of extended arms in many Egyptian paintings and statuary.


It had the meaning of a chivalrous salute to either friend or foe, the mark of the man whose dealings in all affairs were straight, or "Maat," honorable, as Egyptians stated it. It has a connotation with the "sieg Heil," only on a personal level rather than in homage to a superior.

Enlil then bid all in the assembly hall farewell, the kings and princes who did not, or could not come to his aid,

"I shall no doubt see you when I come back!"

It was said sarcastically and the men hung their heads in shame. Either there was confusion in the story as told, or Nephthys was there to bid her daughter farewell for,

"Krsna went up to the glorious Portho and, bitterly grieving, she took her leave from her and from the other women who were there. Having made her farewells and embraces as eoch deserved, she made ready to go. and a loud lament arose in the women's quarters of the Pandavas.


Kunti, sorely aggrieved, looked upon Droupodi who was leaving; and she spoke with difficulty in a voice that was blurred by pain:


"My calf, do no wony in this grave trouble that you have found. You know of the Lows of women and you have character and manners. I have no need to preach to you, as fat-as your husbands are concerned, sweet-smiling woman: two families have been adorned by your combination of a good woman s virtues.


And these Kurus ore lucky that you, irreproachable, hove not burned them to ashes. Strengthened by my thoughts of you, travel an unthreatened path; for if a thing must be, good women are not timorous. Guarded over by the Low of your elders, you will soon come to better limes.


Always look to my son Sohadeva, when he lives in the forest, so that in this trouble he has encountered his great mind does not falter."


"So shall it be," said the queen, spotted by her flowing tears, and in her sole garment.


Besmirched with blood, she went out. her hair undone.


As she walked away weeping, Parlho fallowed her wretchedly; and she saw all her sons bereft of ornaments and robes, their bodies covered with runt deerskins lowering their faces with shame amidst their gleeful enemies, but mourned by their friends.


Lovingly she hastened her sons, in the slate they were in. and with much lamentation she piteously said to them and their kinsmen,


"Why should you who were ever adorned by your fortitude in a conduct that followed the Law, never lowly, always firmly loyal, always bent on the worship of the Gods, why should you be overtaken by misfortune? What is this contrary fate? Whose fault born from envy has it been that I know must see you so? Well may it be my own misfortune, for I gave birth lo you.


that you reap the anguish of a grief beyond measure, however great you are in your virtues... How shall you denied your wealth, dwell in the impassable wilderness. Icon of body though not of prowess, mettle, strength, enterprise, and energy? If I had known that a life in the forest would be in store for you. I would never have taken you down after Pandu's death from the Hundred-Peak Mountains to the City of the Elephant.


Yes. I think with his mind set on austerities and wisdom, your father was lucky, far he set his mind on going to heaven before he had to suffer for his sons. And now I think that Madri was lucky, who with unerring foresight went the lost journey, wise in The Low and virtuous in every fashion. Love and thought and purpose decided me - a hanging-on-to-Life; and a plague on it, for it has brought me misery."

How much suffering she had seen in her life!


These passages I wanted to include for they tell of the strengths of these women, or should I say gynics, who were most stable. They knew their limitations and the mother knew her daughter would fair well with her brothers. The reference to Rama was not literal, for he went into seclusion for some reason.

Indra is rather despondent, and cannot figure why Enlil does not attack. Vidura, ever faithful and wise, comments on this sordid affair, "even though with your deceitful connivance your sons took his riches and kingdom, the mind of the wise King Dltorma does not stray from the Law. This king, forever compassionate to the Dhartaraslras, Bharata, although consumed by fury aver the trickery, refuses to cast his evil eye.


That is why the Pandava king goes with his eyes covered,

"lest I burn these folk down to the ground if I look at them With my evil eye."

Two things are implied here and further elaborated upon in other chapters.


First, Enlil could have evoked an attack from the power of the disc but did not because he knew many people would be killed or injured, a chance he wisely could not take. They had struggled too long to build up their peoples health to wantonly tear it down.


Second, Enlil covered his face with a shawl for they were not as the people of the Underworld where they would be going, where the 'dog eyes' lived, and would have jeopardized their lives as the people there were not accustomed to their type of eyes which we will later study.


One of the brothers streaked his face for a disguise while Nakula covered his body with dust. Draupadi was the one for pity, for the following lends weight that they were drawn back to the hall against their wishes for,

"dressed in her sole garment, disheveled and weeping in her courses, her cloth wet and besmirched with blood, Draupadi has spoken this word," they because of whom I got this way, thirteen years from now their wives will have their husbands dead, their sons dead, their kinsmen and friends dead! Their bodies smeared with the blood of their relatives, their hair loosened and themselves in their course, the women shall offer up the water to their dead, no less, as the Pandavas enter the City of the Elephant!"

The people of their kingdom were aghast as they saw their link to salvation leave them as they were just emerging from their eras of darkness,

"O woe! Our protectors ore leaving! Look at this calamity!"

From the City of the Elephant they left, perhaps Elephantine of Egypt, where the great Nile entered to the Underworld.


The atmosphere was already changing as they left and the disc fell into the enemy's hands.

"When these superior men in this fashion departed from the City of the Elephants lightning flashed on the cloudless sky and the earth trembled, Rahu swallowed the sun when no eclipse was due, lord of your people. Meteors exploded wider shins around the city.


Beasts of prey roared forth with vultures, jackals, and crows around the temples and sanctuaries of Cods and the watch lowers of the palaces. Such were the grave portents that occurred when the Pandavas departed for the forest, to spell the Bharatas' doom, king, at your ill counsel."

They were certainly doomed for they had not the technical acumen the Pandavas had; Siva proved that when he made a fool of himself at their crystal hall.


Rahu, the disc, ran wildly and out of control without the proper handling and the wildlife went berserk.

Propitiously, one of the gods, named Narsla. appeared, the "greatest of Divine Seers," out of nowhere, sounding as if he beamed down and energized, Star Trek style.


Standing before the hall, he angrily spoke,

"Thirteen years from now the Kauravas who ore here will perish through Duiyodhano's guilt and Bhima s and Arjuna's might."

Having spoken, the greatest of divine seers wearing about his person the ample fortune of the Brohmon strode up to the sky and soon disappeared.


One of the brothers of Indra appeared and stated what they knew all too well,

"the twice-born have said that the Pandavas, who are sons of Gods, cannot be killed. Yet I shall do whatever is in my power for those who seek refuge with me. I cannot abandon the Dhortarastras and their king who with oil their soul and devotion have come lo me for mercy - the rest is rooted in fate.


In accordance with the Law, the sons of Pandu, once they were defeated, have departed for the forest: and they, Kauravas, shall live in the forest for twelve years. Living as brahmacarins, possessed by anger and intolerance, the Pandavas shall bring back their fend, to my own perdition."

Siva was then asked, as Indra sat "worrying, sighing, and greatly distracted," how he felt now that he had "obtained all of the earth, lord of the earth, filled with all of earth's wealth."


Of course, he was in his glory, but his father was very sad.


Perhaps this all reminded him of an impetuous young officer so many millennia ago...




1 - THE MAHABHARATA - Vol. 2 & 3 - All quotes from here unless otherwise stated.
2 - THE GODS OF THE EGYPTIANS - Vol. I., E. A. Wallis Budge - 1904 -reprint 1969 - Dover Publishing Company - New York, N.Y.

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