The departure of the Anunnaki gods from Earth was a drama-filled event replete with theophanies, phenomenal occurrences, divine uncertainties, and human quandary.
Incredibly, the Departure is neither surmised nor speculative; it is amply documented. The evidence comes to us from the Near East as well as from the Americas; and some of the most direct, and certainly the most dramatic, records of the ancient gods’ departure from Earth come to us from Harran. The testimony is not hearsay; it consists of eyewitness reports, among them by the Prophet Ezekiel. The reports are included in the Bible, and they were inscribed on stone columns—texts dealing with miraculous events leading to the accession to the throne of Babylon’s last king.
Harran nowadays—yes, it is still there, and I have visited it—is a sleepy town in eastern Turkey, just a few miles from the Syrian border. It is surrounded by crumbling walls from Islamic times, its inhabitants dwelling in beehive-shaped mud huts. The traditional well where Jacob met Rachel is still there among the sheep meadows outside the town, with the purest naturally cool water one can imagine.
But in earlier days Harran was a flourishing commercial, cultural, religious, and political center, so much so that even the Prophet Ezekiel (27: 24), who lived in the area with other exiles from Jerusalem, recalled her reputation as a trader in “blue clothes and broidered work, and in chests of rich apparel, bound with cords and made of cedar.” It was a city that had been from Sumerian times on an “Ur away from Ur” cult center of the “Moon god” Nannar/Sin. Abraham’s family ended up residing there because his father Terah was a Tirhu, an omen-priest, first in Nippur, then in Ur, and finally in Nannar/Sin’s temple in Harran. After the demise of Sumer by the nuclear Evil Wind, Nannar and his spouse, Ningal, made their home and headquarters in Harran.
Though Nannar (“Su-en,” or Sin for short in Akkadian) was not Enlil’s firstborn legal heir—that rank belonged to Ninurta—he was the firstborn of Enlil and his spouse Ninlil, a firstborn on Earth. Gods and men greatly adored Nannar/Sin and his spouse; the hymns in their honor in Sumer’s glorious times, and the lamentations about the desolation of Sumer in general and Ur in particular, reveal the great love and admiration of the people for this divine couple. That many centuries later Esarhaddon went to consult with an aging Sin (“leaning on a staff “) regarding the invasion of Egypt, and that the escaping Assyrian royals made a last stand in Harran, serve to indicate the continued important role played by Nannar/Sin and Harran to the very end.
It was in the ruins of the city’s great Nannar/Sin temple, the E.HUL.HUL (“House of Double Joy”), that archaeologists discovered four stone columns (“stelae”) that once stood in the temple, one at each corner of the main prayer hall. The inscriptions on the stelae revealed that two were erected by the temple’s high priestess, Adda-Guppi, and two by her son Nabuna’id, the last king of Babylon.
With an evident sense of history and as a trained temple official, Adda-Guppi provided in her inscriptions precise dates for the astounding events that she had witnessed. The dates, linked as was then customary to regnal years of known kings, could thus be—and have been—verified by modern scholars. It is thus certain that she was born in 649 B.C.E. and lived through the reigns of several Assyrian and Babylonian kings, passing on at the ripe old age of 104.
Here is what she wrote on her stela concerning the first of a series of amazing events:
It was in the sixteenth year of Nabupolassar,
king of Babylon, when Sin, lord of the gods,
became angry with his city and his temple
and went up to heaven;
and the city and the people in it went to ruin.
The sixteenth year of Nabupolassar was 610 B.C.E.—a memorable year, the reader may recall, when Babylonian forces captured Harran from the remnants of the Assyrian royal family and army, and when a reinvigorated Egypt decided to seize the space-related sites. It was then, Adda-Guppi wrote, that an angered Sin, removing his protection (and himself ) from the city, packed up “and went up to heaven!“
What followed in the captured city is accurately summed up: “And the city and its people went to ruin.” While other survivors fled, Adda-Guppi stayed on. “Daily, without ceasing, by day and night, for months, for years,” she kept vigil in the ruined temple. Mourning, she “forsook the dresses of fine wool, took off jewelry, wore neither silver nor gold, relinquished perfumes and sweet smelling oils.” As a ghost roaming the abandoned shrine, “in a torn garment I was clothed; I came and went noiselessly,” she wrote.
Then, in the desolate sacred precinct, she found a robe that had once belonged to Sin. To the despondent priestess, the find was an omen from the god: suddenly he had given her a physical presence of himself. She could not take her eyes off the sacred garb, not daring to touch it except by “taking hold of its hem.” As if the god himself was there to hear her, she prostrated herself and “in prayer and humility” uttered a vow: “If you would return to your city, all the Black-Headed people would worship your divinity!”
“Black-Headed people” was a term by which the Sumerians used to describe themselves, and the employment of the term by the high priestess some 1,500 years after Sumer was no more was full of significance: she was telling the god that were he to come back, he would be restored to lordship as in the Days of Old, become again the lord god of a restored Sumer and Akkad. To achieve that, Adda-Guppi offered her god a deal: If he would return and then use his divine powers to make her son Nabuna’id the next imperial king, reigning over all the Babylonian and Assyrian domains, Nabuna’id would restore the temple of Sin not only in Harran but also in Ur, and would proclaim the worship of Sin as the state religion in all the lands of the Black-Headed people!
Touching the hem of the god’s robe, day after day she prayed; then one night the god appeared to her in a dream and accepted her proposal. The Moon god, Adda-Guppi wrote, liked the idea: “Sin, lord of the gods of Heaven and Earth, for my good doings looked upon me with a smile; he heard my prayers; he accepted my vow. The wrath of his heart calmed. Toward Ehulhul, his temple in Harran, the divine residence in which his heart rejoiced, he became reconciled; and he had a change of heart.” The god, Adda-Guppi wrote, accepted the deal:
Sin, lord of the gods,
looked with favor upon my words.
Nabuna’id, my only son, issue of my womb,
to the kingship he called—
the kingship of Sumer and Akkad.
All the lands from the border of Egypt,
from the Upper Sea to the Lower Sea,
in his hands he entrusted.
Both sides kept their bargain. “I myself saw it fulfilled,” Adda-Guppi stated in the concluding segment of her inscriptions: Sin “honored his word which he spoke to me,” causing Nabuna’id to ascend the Babylonian throne in 555 B.C.E.; and Nabuna’id kept his mother’s vow to restore the Ehulhul temple in Harran, “perfecting its structure.” He renewed the worship of Sin and Ningal (Nikkal in Akkadian)—”all the forgotten rites he made anew.”
And then a great miracle, an occurrence unseen for generations, happened. The event is described in the two stelae of Nabuna’id, in which he is depicted holding an unusual staff and facing the celestial symbols of Nibiru, Earth, and the Moon (Fig. 102)
This is the great miracle of Sin
that has by gods and goddesses
not happened in the land,
since days of old unknown;
That the people of the Earth
had neither seen nor found written
on tablets since the days of old:
That Sin, lord of gods and goddesses,
residing in the heavens,
has come down from the heavens—
in full view of Nabuna’id, king of Babylon.
Sin, the inscriptions report, did not return alone. According to the texts, he entered the restored Ehulhul temple in a ceremonial procession, accompanied by his spouse Ningal/ Nikkal and his aide, the Divine Messenger Nusku.
The miraculous return of Sin “from the heavens” raises many questions, the first one being Where, “in the heavens,” he had been for five or six decades. Answers to such questions can be given by combining the ancient evidence with the achievements of modern science and technology. But before we turn to that, it is important to examine all the aspects of the Departure, for it was not Sin alone who “became angry” and, leaving Earth, “went up to heaven.”
The extraordinary celestial comings and goings described by Adda-Guppi and Nabuna’id took place while they were in Harran—a significant point because another eyewitness was present in that area at that very time; he was the Prophet Ezekiel; and he, too, had much to say on the subject.
Ezekiel, a priest of Yahweh in Jerusalem, was among the aristocracy and craftsmen who had been exiled, together with King Jehoiachin, after Nebuchadnezzar’s first attack on Jerusalem in 598 B.C.E. They were taken forcefully to northern Mesopotamia, settling in the district of the Khabur River, just a short distance away from their ancestral home in Harran. And it was there that Ezekiel’s famous vision of a celestial chariot had occurred. As a trained priest, he too recorded the place and the date: it was on the fifth day of the fourth month in the fifth year of the exile—594/593 B.C.E.—”when I was among the exiles on the banks of the river Khebar, that the heavens opened up and I saw visions of Elohim,” Ezekiel stated at the very beginning of his prophecies; and what he saw, appearing in a whirlwind, flashing lights and surrounded by a radiance, was a divine chariot that could go up and down and sideways, and within it, “upon the likeness of a throne, the semblance of a man”; and he heard a voice addressing him as “Son of Man” and announcing his prophetic assignment.
The Prophet’s opening statement is usually translated “visions of God.” The term Elohim, which is plural, has been traditionally translated “God” in the singular, even when the Bible itself clearly treats it in the plural, as in, “And Elohim said let us fashion the Adam in our image and after our likeness” (Genesis 1: 26). As readers of my books know, the biblical Adam tale is a rendering of the much more detailed Sumerian creation texts, where it was an Anunnaki team, led by Enki, that used genetic engineering to “fashion” the Adam. The term Elohim, we have shown over and over again, referred to the Anunnaki; and what Ezekiel reported was that he had encountered an Anunnaki celestial craft—near Harran.
The celestial craft that was seen by Ezekiel was described by him, in the opening chapter and thereafter, as the God’s Kavod (“That which is heavy”)—the very same term used in Exodus to describe the divine vehicle that had landed on Mount Sinai. The craft’s description rendered by Ezekiel has inspired generations of scholars and artists; the resulting depictions have changed with time, as our own technology of flight vehicles has advanced. Ancient texts refer both to spacecraft and aircraft, and describe Enlil, Enki, Ninurta, Marduk, Thoth, Sin, Shamash, and Ishtar, to name the most prominent, as gods who possessed aircraft and could roam Earth’s skies—or engage in aerial battles, as between Horus and Seth or Ninurta and Anzu (not to mention the Indo-European gods). Of all the varied textual descriptions and pictorial depictions of the “celestial boats” of the gods, the most appropriate to Ezekiel’s vision of a Whirlwind appears to be the “whirlwind chariot” depicted at a site in Jordan (Fig. 103) from which the Prophet Elijah was taken up to heaven. Helicopter-like, it had to serve just as a shuttlecraft to where full-fledged spacecraft were stationed.
Ezekiel’s mission was to prophesy and warn his exiled compatriots of the coming Day of Judgment for all the nations’ injustices and abominations. Then, a year later, the same “semblance of a man” appeared again, put out a hand, grabbed him, and carried him all the way to Jerusalem, to prophecy there.
The city, it will be remembered, went through a starving siege, a humiliating defeat, wanton looting, a Babylonian occupation, and the exile of the king and all the nobility. Arriving there, Ezekiel saw a scene of complete breakdown of the rule of law and of religious observances. Wondering what was going on, he heard the remnant sitting in mourning, bewailing (8: 12; 9: 9):
Yahweh sees us no more,
Yahweh has left the Earth!
This was, we suggest, the reason why Nebuchadnezzar dared attack Jerusalem again and destroy Yahweh’s temple. It was an outcry virtually identical to what Adda-Guppi had reported from Harran: “Sin, the lord of the gods, became angry with his city and his people, and went up to heaven; and the city and the people in it went to ruin.”
One cannot be certain how or why events occurring in northern Mesopotamia gave rise to a notion in distant Judea that Yahweh, too, had left the Earth, but it is evident that word that God and gods departed had spread far and wide. Indeed, tablet VAT 7847, which we mentioned earlier in connection with the solar eclipse, states the following in a prophetic section regarding calamities that last 200 years:
Roaring the gods, flying,
from the lands will go away,
from the people they will be separated.
The people will the gods’ abodes leave in ruins.
Compassion and well-being will cease.
Enlil, in anger, will lift himself off.
Like several other documents of the “Akkadian Prophecies” genre, scholars deem this text, too, a “post-event prophecy”—a text that uses events that had already happened as the basis for predicting other future events. Be that as it may, we have here a document that considerably expands the divine exodus: the angered gods, led by Enlil, flew away from their lands; it was not just Sin who was angered and left.
There is yet another document. It is classified by scholars as belonging to “Prophecy in Neo-Assyrian sources,” though its very first words suggest authorship by a (Babylonian?) worshipper of Marduk. Here is, in full, what it says:
Marduk, the Enlil of the gods, got angry. His mind became furious.
He made an evil plan to disperse the land and its peoples.
His angry heart was bent on leveling the land and destroying its people.
A grievous curse formed in his mouth.
Evil portents indicating the disruption of heavenly harmony started appearing abundantly in heaven and on Earth.
The planets in the Ways of Enlil, Anu and Ea worsened their positions and repeatedly disclosed abnormal omens.
Arahtu, the river of abundance, became a raging current.
A fierce surge of water, a violent flood like the Deluge swept away the city, its houses and sanctuaries, turning them to ruins.
The gods and goddesses became afraid, abandoned their shrines, flew off like birds and ascended to heaven.
What is common to all these texts are the assertions that (a) the gods grew angry with the people, (b) the gods “flew away like birds,” and (c) they ascended to “heaven.” We are further informed that the departure was accompanied by unusual celestial phenomena and some terrestrial disturbances. These are aspects of the Day of the Lord as prophesied by the biblical Prophets: The Departure was related to the Return of Nibiru—the gods left Earth when Nibiru came.
The VAT 7847 text includes an intriguing reference to a calamitous period of two centuries. The text does not make it clear whether that was a prediction of what is to follow the gods’ departure, or whether it was during such a time that their anger and disappointment with Mankind grew, leading to the Departure. It seems that the latter is the case, for it is probably no coincidence that the era of biblical prophecy regarding the nations’ sins and the coming judgment on the Day of the Lord began with Amos and Hosea circa 760/750 B.C.E.—two centuries before the Return of Nibiru! For two centuries the Prophets, from the only legitimate place of the “Bond Heaven-Earth”—Jerusalem—called for justice and honesty among people and peace among nations, scorned meaningless offerings and worship of lifeless idols, denounced wanton conquests and pitiless destruction, and warned one nation after another—Israel included—of the inevitable punishments, but to no avail.
If that was the case, then what had taken place was a gradual buildup of divine anger and disappointment, and the reaching of a conclusion by the Anunnaki that “enough is enough”—it was time to leave. It all brings to mind the decision of the gods, led by the disappointed Enlil, to keep the coming Deluge and the gods’ lofting themselves in their celestial craft a secret from Mankind; now, as Nibiru was again nearing, it was the Enlilite gods who planned the Departure.
Who left, how did they leave, and where did they go if Sin could come back in a few decades? For the answers, let us roll the events back to the beginning.
When the Anunnaki, led by Ea/Enki, had first come to Earth to obtain the gold with which to protect their planet’s endangered atmosphere, they planned to extract the gold from the waters of the Persian Gulf. When that did not work, they shifted to mining operations in southeastern Africa and smelting and refining in the E.DIN, the future Sumer. Their number increased to 600 on Earth plus 300 Igigi who operated celestial craft to a way station on Mars, from which the long-haul spacecraft to Nibiru could be launched more easily. Enlil, Enki’s half-brother and rival for the succession, came and was put in overall command. When the Anunnaki toiling in the mines mutinied, Enki suggested that a “Primitive Worker” be fashioned; it was done by genetically upgrading an existing Hominid. And then the Anunnaki began to “take the daughters of the Adam as wives and had children by them” (Genesis 6), with Enki and Marduk breaking the taboo. When the Deluge came, the outraged Enlil said “let mankind perish,” for “the wickedness of Man was great on the Earth.” But Enki, through a “Noah,” frustrated the plan. Mankind survived, proliferated, and in time was granted civilization.
The Deluge that swept over the Earth flooded the mines in Africa, but exposed a mother lode of gold in the Andes Mountains of South America, enabling the Anunnaki to obtain more gold more easily and quickly, and without the need for smelting and refining, for the Placer Gold—pure gold nuggets washed down from the mountains—needed only panning and collecting. It also made it possible to reduce the number of Anunnaki needed on Earth. On their state visit to Earth circa 4000 B.C.E., Anu and Antu visited the post-Diluvial gold land on the shores of Lake Titicaca.
The visit served as an opportunity to begin reducing the number of Nibiruans on Earth; it also approved peace arrangements between the rival half-brothers and their warring clans. But while Enki and Enlil accepted the territorial divisions, Enki’s son Marduk never gave up the strife for supremacy that included control of the olden space-related sites. It was then that the Enlilites began to prepare alternative spaceport facilities in South America. When the post-Diluvial spaceport in the Sinai was wiped out with nuclear weapons in 2024 B.C.E., the facilities in South America were the only ones left entirely in Enlilite hands.
And so, when the frustrated and disgusted Anunnaki leadership decided that it was time to leave, some could use the Landing Place; others, perhaps with a last large haul of gold, had to use the South American facilities, near the place where Anu and Antu stayed during their visit to the area.
As earlier mentioned, the place—now called Puma Punku—is a short distance from a shrunken Lake Titicaca (shared by Peru and Bolivia), but was then situated on the lake’s southern shore, with harbor facilities. Its main remains consist of a row of four collapsed structures, each made of a single hollowed-out giant boulder (Fig. 104). Each such hollowed-out set of chambers was completely inlaid inside with gold plates, held in place by gold nails—an incredible treasure hauled off by the Spaniards when they arrived in the sixteenth century. How such dwellings were so precisely hollowed out of the rocks and how four huge rocks were brought to the site remain a mystery.
There is yet another mystery at the site. The archaeological finds in the place included a large number of unusual stone blocks that were precisely cut, grooved, angled, and shaped; some of them are shown in Fig. 105. One does not need an engineering degree to realize that these stones were cut, drilled, and shaped by someone with incredible technological ability and sophisticated equipment; indeed, one would doubt whether stones could be so shaped nowadays. The puzzle is compounded by the mystery of what purpose did these technological miracles serve; obviously, for some unknown yet highly sophisticated purpose. If it was to serve as casting dies for complex instruments, what—and whose— were those instruments?
Clearly, one can think only of the Anunnaki as possessing both the technology to make those “dies” and to use them or their end products. The main outpost of the Anunnaki was situated a few miles inland, at a site now known as Tiwanaku (earlier spelled Tiahuanacu), now belonging to Bolivia. One of the first European explorers to reach it in modern times, George Squier, described the place in his book Peru Illustrated as “The Baalbek of the New world“—a comparison more valid than he realized.
The next main modern explorer of Tiwanaku, Arthur Posnansky (Tihuanacu—The Cradle of American Man), reached astounding conclusions regarding the site’s age. The principal aboveground structures in Tiwanaku (there are numerous subterranean ones) include the Akapana, an artificial hill riddled with channels, conduits, and sluices whose purpose is discussed in The Lost Realms. A tourist favorite is a stone gateway known as the Gate of the Sun, a prominent structure that was also cut from a single boulder, with some of the precision exhibited at Puma-Punku. It probably served an astronomical purpose and undoubtedly a calendrical one, as the carved images on the archway indicate; those carvings are dominated by the larger image of the god Viracocha holding the lightning weapon that clearly emulated the Near Eastern Adad/Teshub (Fig. 106). Indeed, in The Lost Realms I have suggested that he was Adad/Teshub.
The Gate of the Sun is so positioned that it forms an astronomical observation unit with the third prominent structure at Tiwanaku, called the Kalasasaya. It is a large rectangular structure with a sunken central courtyard and is surrounded by standing stone pillars. Posnansky’s suggestion that the Kalasasaya served as an observatory has been confirmed by subsequent explorers; his conclusion, based on Sir Norman Lockyer’s archaeo-astronomy guidelines, that the astronomical alignments of the Kalasasaya show that it was built thousands of years before the Incas was so incredible that German astronomical institutions sent teams of scientists to check this out. Their report, and subsequent additional verifications (viz. the scientific journal Baesseler Archiv, volume 14) affirmed that the Kalasasaya’s orientation unquestionably matched the Earth’s obliquity either in 10,000 B.C.E. or 4000 B.C.E.
Either date, I wrote in The Lost Realms, was fine with me—the earlier soon after the Deluge, when the gold-obtaining operations began there, or the later date, when Anu visited; both dates matched the activities of the Anunnaki there, and the evidence for the presence of the Enlilite gods is all over the place.
Archaeological, geological, and mineralogical research at the site and in the area confirmed that Tiwanaku also served as a metallurgical center. Based on various finds and the images on the Gate of the Sun (Fig. 107a) and their similarity to depictions in ancient Hittite sites in Turkey (Fig. 107b), I have suggested that the gold (and tin!) obtainment operations there were supervised by Ishkur/Adad, Enlil’s youngest son. His domain in the Old World was Anatolia, where he was worshipped by the Hittites as Teshub, the “weather god” whose symbol was the lightning rod; such a huge symbol, enigmatically carved on a steep mountainside (Fig. 108), can be seen from the air or from out in the ocean in the Bay of Paracas, Peru, a natural harbor downhill from Tiwanaku. Nicknamed the Candelabra, the symbol is 420 feet long and 240 feet wide, and its lines, which are 5 to 15 feet wide, have been etched into the hard rocks to a depth of about 2 feet— and no one knows by whom and when or how, unless it was Adad himself who wanted to declare his presence.
To the north of the bay, inland in the desert between the Ingenio and Nazca rivers, explorers have found one of the most puzzling riddles of antiquity, the so-called Nazca Lines. Called by some “the world’s largest artworks,” a vast area (some 200 square miles!) that extends eastward from the pampa (flat desert) to the rugged mountains was used by “someone” as a canvas to draw on it scores of images; the drawings are so huge that they make no sense at ground level—but when viewed from the air, clearly represent known and imaginary animals and birds (Fig. 109). The drawings were made by removing the topsoil to a depth of several inches, and were executed with a unicursal line—a continuous line that curves and twists without crossing over itself. Anyone flying over the area (there are small planes at the service of tourists there) invariably concludes that “someone” airborne has used a soil-blasting device to doodle on the ground below.
Directly relevant to the subject of the Departure, however, is another even more puzzling feature of the Nazca Lines— actual “lines” that look like wide runways (Fig. 110). Straight without fault, these flat stretches—sometimes narrow, sometimes wide, sometimes short, sometimes long— run straight over hills and vales, no matter the shape of the terrain. There are some 740 straight “lines,” sometimes combined with triangular “trapezoids” (Fig. 111). They frequently criss-cross each other without rhyme or reason, sometimes running over the animal drawings, revealing that the lines were made at different times.
Various attempts to resolve the mystery of the Lines, including those by the late Maria Reiche, who made it her lifelong project, failed whenever an explanation was sought in terms of “it was done by native Peruvians”—people of a “Nazca culture” or a “Paracas civilization” or the likes. Studies (including some by the National Geographic Society) aimed at uncovering astronomical orientations for the lines— alignments with solstices, equinoxes, this or that star—led nowhere. For those who rule out an “Ancient Astronauts” solution, the enigma remains unresolved.
Though the wider lines look like airport runways, on which wheeled aircraft roll to take off (or to land), this is not the case here, if only because the “lines” are not horizontally level—they run straight over uneven terrain, ignoring hills, ravines, and gullies. Indeed, rather than being there to enable takeoff, they appear to be the result of takeoffs by craft taking off and leaving on the ground below “lines” created by their engine’s exhaust. That the “celestial chambers” of the Anunnaki did emit such exhausts is indicated by the Sumerian pictograph (read DIN.GIR) for the space gods (Fig. 112).
This, I suggest, is the solution of the puzzle of the “Nazca Lines”: Nazca was the last spaceport of the Anunnaki. It served them after the one in the Sinai was destroyed, and then it served them for the final Departure.
There are no eyewitness-report texts regarding the airborne craft and flights in Nazca; there are, as we have shown, texts from Harran and Babylon regarding the flights that undoubtedly used the Landing Place in Lebanon. The eyewitness reports relating to those departure flights and Anunnaki’s craft include the testimony of the Prophet Ezekiel and the inscriptions of Adda-Guppi and Nabuna’id.
The inevitable conclusion must be that from at least 610 B.C.E. through probably 560 B.C.E., the Anunnaki gods were methodically leaving planet Earth.
Where did they go as they lifted off Earth? It had to be, of course, a place from which Sin could return relatively soon once he changed his mind. The place was the good old Way Station on Mars, from which the long-distance spaceships raced to intercept and land on the orbiting Nibiru.
As detailed in The Twelfth Planet, Sumerian knowledge of our Solar system included references to the use of Mars by the Anunnaki as a Way Station. It is evidenced by a remarkable depiction on a 4,500-year-old cylinder seal now in the Hermitage Museum in St. Petersburg, Russia (Fig. 113) that shows an astronaut on Mars (the sixth planet) communicating with one on Earth (the seventh planet, counting from the outside in), with a spacecraft in the heavens between them. Benefiting from Mars’s lower gravity compared to that of Earth, the Anunnaki had found it easier and more logical to first transport themselves and their cargos in shuttlecraft from Earth to Mars, and there transfer to reach Nibiru (and vice versa).
In 1976, when all that was first presented in The Twelfth Planet, Mars was still held to be an airless, waterless, lifeless, hostile planet, and the suggestion that a space base had once existed there was deemed by establishment scholars even more far out than the notion of “Ancient Astronauts.” By the time Genesis Revisited was published in 1990, there were enough of NASA’s own findings and photographs from Mars to fill up a whole chapter titled “A Space Base on Mars.” The evidence showed that Mars once had water, and included photographs of walled structures, roads, a hub-like compound (Fig. 114 shows just two such photographs)—and the famous Face (Fig. 115).
Both the United States and the Soviet Union (now Russia) made great efforts to reach and explore Mars with unmanned spacecraft; unlike other space endeavors, the missions to Mars—since augmented by the European Union—have met with an unusual, troubling, and puzzling high rate of failures, including bewildering unexplained disappearances of spacecraft. But due to persistent efforts, enough U.S., Soviet, and European unmanned spacecraft have managed to reach and explore Mars in the last two decades, that by now the scientific journals—of the same “Doubting Thomases” of the 1970s—have been filled with reports, studies, and photographs announcing that Mars did have a sizeable and still has a thin atmosphere; that it once had rivers, lakes, and oceans and still has water, at some places just below the surface and in some instances even visible as small frozen lakes—as a medley of the headlines shows (Fig. 116). In 2005 NASA’s Mars Rovers sent back chemical and photographic evidence backing those conclusions; together with some of the Rovers’ amazing photographs showing structural remains—like a sand-covered wall with distinct right-angled corners (Fig. 117)—they should suffice here to make the point: Mars could, and did, serve as a Way Station for the Anunnaki.
It was the first close-by destination of the departing gods, as confirmed by the relatively quick return of Sin. Who else left, who stayed behind, who might return?
Surprisingly, some of the answers also come from Mars.