The Gaze of the Sphinx
In time, the pyramids of Giza were made part of the Landing Grid
which had the peaks of Ararat as its focal point, incorporated
Jerusalem as a Mission Control Center, and guided the space vehicles
to the Spaceport in the Sinai peninsula.
But at first, the pyramids themselves had to serve as guiding
beacons, simply by virtue of their location, alignment and shape.
All pyramids, as we have seen, were at their core step
pyramids—emulating the ziggurats of Mesopotamia. But when the "Gods
who came from heaven" experimented with their scale model at Giza
(the Third Pyramid), they may have found that the silhouette of the
ziggurat and the shadow it cast upon the undulating rocks and
ever-shifting sands were too blurred and inaccurate to serve as a
reliable Pointer-of-the-Way. By casing the stepped core to achieve a
"true" pyramid, and using white (light-reflecting) limestone for the
casing, a perfect play of light and shadow was achieved, providing
In 1882, as Robert Ballard was watching the Giza pyramids from his
train window, he realized that one could determine his location and
direction by the ever-changing alignment between the pyramids (Fig.
154). Enlarging on this observation in The Solution of the Pyramid
Problem, he also showed that the pyramids were aligned with each
other in the basic Pythagorean right-angled triangles, whose sides
were proportionate to each other as
3:4:5. Pyramidologists have also noticed that the shadows cast by
the pyramids could serve as a giant sundial, the direction and
length of the shadows indicating time of year and of day.
Even more important, however, was how the silhouettes and shadows of
the pyramids appeared to an observer from the skies. As this aerial
photograph shows (Fig. 155), the true shape of the pyramids casts
arrow-like shadows, which serve as unmistakable direction pointers.
When all was ready to establish a proper Spaceport, it required a
much longer Landing Corridor than the one which served Baalbek. For
their previous Spaceport in Mesopotamia,
the Anunnaki (the biblical
Nefilim) chose the most conspicuous mountain in the Near East—Mount
Ararat—as their focal point. It should not be surprising that out of
considerations they again selected it as the focal point of their
Just as more "coincidences" of triangulation and geometrical
perfection have been discovered in the construction and alignment of
the Giza pyramids the more they have been examined and studied, so
do we find endless "coincidences" of triangulation and alignment as
we uncover the Landing Grid laid out by the Anunnaki. If the peaks
of Ararat served as the focal point of the new Landing Corridor,
then not only the northwestern line of the Landing Corridor, but
also its southeastern outline had to be focused on Ararat. But where
was its other, Sinai end, anchored on?
Mount St. Katherine lies amidst a massive core of similar, though
somewhat lower, granite peaks. When the British Ordinance Survey
Mission headed by the Palmers set out to survey the Sinai peninsula,
they found that St. Katherine, even if the highest peak, did not
stand out sufficiently to serve as a geodesic landmark. Instead, the
Mission selected Mount Umm Shumar (Fig. 156), which at 8,534 feet is
almost a twin in height of Mount St. Katherine (indeed, until the
Ordnance Survey, many believed that Umm Shumar was the higher peak).
Unlike Katherine, Umm Shumar stands by itself, distinct and
unmistakable. Both gulfs can be seen from its peak; its view to the
west, northwest, southwest and east is unobstructed. It was for
these reasons that the Palmers without hesitation selected Mount Umm
Shumar as their geodesic landmark, the focal point for surveying and
measuring the peninsula.
Mount Katherine may have been suitable for a short Landing Corridor
focused on Baalbek; but for the distant focal point of Ararat, a
much more distinct and unmistakable landmark was required. We
believe that for the same reasons as the Palmers', the Anunnaki selected Mount
Umm Shumar as the anchor of the southeastern outline of the new
Much about this mount and its location is intriguing. To begin with,
its name—puzzling or highly significant—means "Mother of Sumer." It
is a tide which was applied at Ur to Ningal, spouse of Sin...
Unlike Mount St. Katherine, which lies at the center of Sinai's core
of high granite peaks and can therefore be reached only with great
difficulty, Mount Umm Shumar is situated at the edge of the mass of
granite. The sandy beaches there, on the Gulf of Suez, have several
natural hot springs. Was it there that Asherah spent her winters,
residing "by the sea?" From there, it is really only "a she-ass'
ride" away to Mount Umm Shumar—a ride so vividly described in the
Ugaritic texts when
Asherah went calling on El at his Mount.
Just a few miles down the coast from the Hot Springs is the
peninsula's most important port city on these coasts—the port city
of el-Tor. The name—another coincidence?—means "The Bull"; it was,
as we have seen, an epithet of El ("Bull El," the Ugaritic texts
The place has served as Sinai's most important gulf
port from earliest times; and we wonder whether it was not the Tilmun-city (as distinct from Tilmun-land) spoken of in Sumerian
texts. It could well have been the port which Gilgamesh planned to
reach by ship, from where his comrade Enkidu could go to the nearby
mines (in which he was doomed to slave for the rest of his life);
while he (Gilgamesh) could proceed to the "Landing Place, where the
Shems are raised."
The peaks of the peninsula's granite core which face the Gulf of
Suez bear names that make one stop and wonder. One mount bears the
name "Mount of the Blessed Mother"; closer to Mount Umm Shumar,
Mount Teman ("The Southern") raises its head. The name brings back
the verses of Habakuk:
"El from Teman shall come... . Covered are
the heavens with his halo; His splendor fills the Earth... . The
Word goes before him, sparks emanate from below; He pauses to
measure the Earth... ."
Was the prophet referring to the mount that still bears that very
name— Teman—the southern neighbor of Mount "Mother of Sumer?" Since
there is no other mountain bearing such a name, the identification
seems more than plausible.
Does Mount Umm Shumar fit into the Landing Grid and the network of
sacred sites developed by the Anunnaki?
We suggest that this mount substituted for Mt. Katherine when the
final Landing Corridor was worked out, acting as the anchor for the
southeastern line of the Corridor which was focused on Ararat. But
if so, where was the complementary anchor for the northwestern line?
It is no coincidence, we suggest, that Heliopolis was built where it
was. It lies on the original Ararat-Baalbek-Giza line. But it is so
located, that it is equidistant from Ararat as Umm Shumar is! Its
location was determined, we suggest, by measuring off the distance
from Ararat to Umm Shumar—
then marking off an equidistant point on the Ararat-Baalbek-Giza
line (Fig. 157).
As we unfold the amazing network of natural and artificial peaks
that have been incorporated into the landing and communications grid
of the Anunnaki, one must ponder whether they served as guiding
beacons by height and shape alone. Were they not also equipped with
some kind of guidance instruments?
When the two pairs of narrow conduits from the chambers of the Great
Pyramid were first discovered, they were thought to have served to
lower food to the Pharaoh's attendants who were presumed to have
been sealed alive in his tomb. When Vyse's team cleared the northern
conduit to the "King's Chamber," it was at once filled with cool
air; the conduits have since been called "air shafts."
surprisingly, was challenged by respected scholars in a highly
regarded academic publication (Mitteilungen des Instituts fur
Orientforschung der Deutschen Akademie der Wissenschaften zu
Berlin). Although the academic establishment has been loath to
digress from the "pyramids as tombs" theory, Virginia Trimble and
Alexander Badawy concluded in the Bulletin's 1964 issues that the
"air shafts" had astronomical functions, having been "beyond doubt
inclined within 1° toward the circumpolar stars."
Without doubting that the direction and inclination of the shafts
must have been premeditated, we are no less intrigued by the
finding that once air flowed into the "King's Chamber", the
temperature within it remained at a constant 68° Fahrenheit no
matter what the weather outside was. All these findings seem to
confirm the conclusions of E. F. Jomard (a member of Napoleon's team
of scientists), who suggested that the "King's Chamber" and its
"sarcophagus" were not intended for burial, but as a depository of
weight and measurement standards, which even in modern times are
kept in a stable environment of temperature and moisture.
Jomard could not have possibly imagined—back in 1824—delicate
space-guidance instruments, rather than mundane units of a meter and
a kilogram. But we, of course, can.
Many who have pondered the purpose of the intricate superstructure
of five low compartments above the "King's Chamber," believe they
were built to relieve the pressure of the chamber. But this has been
achieved in the "Queen's Chamber " with an even greater mass of
stone upon it, without such a series of "relieving compartments."
When Vyse and his men were inside the compartments, they were
astonished to hear clearly every word spoken in other parts of the
pyramid. When Flinders Petrie (The Pyramids and the Temple of Gizeh)
minutely examined the "King's Chamber" and the stone "coffer" within
it, he found that both were built in accord with the dimensions of
perfect Pythagorian triangles. To cut the coffer out of a solid
stone block, he estimated, a saw was needed with nine-foot blades
whose teeth were diamond-tipped.
To hollow it out, diamond-tipped
drills were needed, applied with a pressure of two tons. How all
this was achieved was beyond him. And what was the purpose? He
lifted the coffer to see whether it hid some aperture (it did not);
when the coffer was struck, it emitted a deep, bell-like sound that
reverberated throughout the pyramid. This bell-like quality of the
coffer was reported by earlier investigators. Were the "King's
Chamber" and its "coffer" meant, then, to serve as sound-emitters or
Even nowadays, landing guidance equipment at airports emits
electronic signals which instruments in an approaching aircraft
translate into a pleasant buzz if on course; it changes into an
alarming beep if the plane veers off course. We can safely assume
that, as soon as possible after the Deluge, new guidance equipment
was brought down to Earth. The Egyptian depiction of the Divine Cordholders (Fig. 121) indicates that "Stones of Splendor" were
installed at both anchor-points of the Landing Corridor; our guess
is that the purpose of the various chambers within the pyramid was
to house such guidance and communications equipment.
Was Shad El—the "Mountain of El"—likewise equipped?
The Ugaritic texts invariably employed the phrase "penetrate the
Shad of El" when describing the coming of other Gods unto the
presence of El "within his seven chambers." This implied that these
chambers were inside the mountain—as were the chambers inside the
artificial mountain of the Great Pyramid.
Historians of the first Christian centuries reported that the people
who dwelt in the Sinai and its bordering areas of Palestine and
North Arabia worshipped the God Dushara ("Lord of the Mountains')
and his spouse Allat, "Mother of the Gods." They were of course the
male El and the female Elat, his spouse Asherah. The sacred object
of Dushara was, fortunately, depicted on a coin struck by the Roman
governor of those provinces (Fig. 158). Curiously, it resembles the
enigmatic chambers within the Great Pyramid—an inclined stairway
("Ascending Gallery") leading to a chamber between massive stones
("The King's Chamber"). Above it, a series of stones re-create the
pyramid's "relieving chambers."
Since the Ascending Passages of the Great Pyramid—which are unique
to it—were plugged tight when Al Mamoon's men broke into it, the
question is: Who, in antiquity, did know, and emulated, the inner
construction within the pyramid? The answer can only be: the
architects and builders of the Great Pyramid, who possessed such
knowledge. Only they could duplicate such construction elsewhere—at
Baalbek or within the mountain of El.
And so it was, that although the Mount of the Exodus was elsewhere,
in the northern half of the peninsula, the people of the area
transmitted from generation to generation the recollection of sacred
mountains among the peninsula's southern peaks. They were the
mountains that, by their sheer height and location, and by virtue of
the instruments installed within them, served as beacons for the
"Riders of the Clouds."
When the first Spaceport was established in Mesopotamia, the flight
path was along a center line, drawn precisely in the middle of the
arrow-like landing corridor. While guiding beacons flickered their
lights and emitted their signals along the two border lines, it was
along the central flight path that Mission Control Center was
located: the hub of all the communications and guidance equipment,
the place where all the computerized information regarding planetary
and spacecraft orbits was stored.
When the Anunnaki had landed on Earth and proceeded to establish
their facilities and Spaceport in Mesopotamia, Mission Control
Center was at Nippur, the "Place of the Crossing." Its "sacred" or
was under the absolute control of Enlil; it was called the KI.UR
("Earth City"). In its midst, atop an artificially raised platform,
was the DUR.AN.KI—"The Bond of Heaven and Earth." It was, the
Sumerian texts related, a "heavenward tall pillar reaching to the
sky." Firmly set upon the "platform which cannot be overturned,"
this pillar was used by Enlil "to pronounce the word" heavenward.
That all these terms were Sumerian attempts to describe
sophisticated antennas and communications equipment one can gather
from the pictographic "spelling" of Enlil's name: it was depicted as
a system of large antennas, aerials and a communications structure
(see Fig. 52).
Within this "lofty house" of Enlil, there was a hidden,
mystery-filled chamber called the DIR.GA—literally meaning "dark,
crown-like chamber." Its descriptive name brings so much to mind
the hidden, mystifying "King's Chamber" in the Great Pyramid. In the
DIR.GA, Enlil and his assistants kept the vital "Tablets of
Destinies" on which orbital and space-flight information was stored.
When a God who could fly as a bird snatched away these tablets,
Suspended were the Divine Formulas. Stillness spread all over.
Silence prevailed ... The sanctuary's brilliance was taken off.
In the DIR.GA Enlil and his assistants kept celestial charts and
"carried to perfection" the ME— a term denoting astronaut's
instruments and functions.
It was a chamber,
As mysterious as distant aeters,
as the Heavenly Zenith.
Among its emblems ...
the emblems of the stars;
The ME it carries to perfection.
Its words are for utterance ...
Its words are gracious oracles.
A Mission Control Center, similar to the one that had served the
landing path in pre-Diluvian Mesopotamia, had to be established for
the Spaceport in the Sinai. Where?
Our answer is: in Jerusalem.
Hallowed to Jew, Christian and Muslim alike, its very atmosphere
charged with some inexplicable unearthly mystery, it had been a
sacred city even before King David established her as his capital
and Solomon built there the Lord's Abode. When the Patriarch Abraham
reached its gates, it was already a well-established center to "El
the Supreme, the Righteous One of Heaven and Earth." Its earliest
known name was Ur-Shalem—"City of the Completed Cycle"—a name which
suggests an association with
orbital matters, or with the God of Orbits.
As to who Shaletn might
have been, scholars have offered various theories; some of them (per
Benjamin Mazar in "Jerusalem before the David Kingship") name
Enlil's grandson Shamash; others prefer Enlil's son Ninib. In all
theories, however, the association of Jerusalem's roots with the
Mesopotamian pantheon is undisputed.
From its beginnings, Jerusalem encompassed three mountain peaks;
from north to south, they were
Their names bespoke their functions:
the northernmost was the
"Mount of Observers" (it is now called in English Mount Scopus)
middle one was the "Mount of Directing"
the southernmost was "The
Mount of the Signal"
They are still so called in spite of the
passage of millennia.
The valleys of Jerusalem too bear telltale names and epithets. One
of them is named in Isaiah the Valley of Hizzayon, the "Valley of
Vision." The Valley of Kidron was known as the "Valley of Fire." In
the Valley of Hinnom (the Gehenna of the Greek New Testament),
according to millennia-old legends, there was an entrance to the
subterranean world, marked by a column of smoke rising between two
And the Valley of Repha'im was named after the Divine
Healers who, according to the Ugaritic texts, were put in the charge
of the Goddess Shepesh. Aramaic translations of the Old Testament
called them "Heroes"; the Old Testament's first translation into
Greek called the place the Valley of the Titans.
Of the three Mounts of Jerusalem, that of Moriah has been the most
sacred. The Book of Genesis explicitly states that it was to one of
the peaks of Moriah that the Lord directed Abraham with Isaac, when
Abraham's fidelity was tested. Jewish legends relate that Abraham
recognized Mount Moriah from a distance, for he saw upon it,
pillar of fire reaching from the earth to heaven, and a heavy cloud
in which the Glory of God was seen."
This language is almost
identical with the biblical description of the descent of the Lord
upon Mount Sinai.
The large horizontal platform atop Mount Moriah—reminiscent in
layout of the one at Baalbek, though much smaller—has been called
"The Temple Mount," for it had served as the site of the Jewish
Temple of Jerusalem (Fig. 159). It is now occupied by several Muslim
shrines, the most renowned of which is the Dome of the Rock.
dome was carried off by the Caliph Abd al-Malik (seventh century
A.D.) from Baalbek, where it adorned a Byzantine shrine; it was
erected by the caliph as a roofing over an eight-sided structure he
had built to encompass the Sacred Rock: a huge rock to which divine
and magical faculties have been attributed from time immemorial.
Muslims believe that it was from the Sacred Rock that their prophet
Muhammed was taken aloft to visit Heaven. According to the Koran,
Muhammed was taken by the angel Gabriel from Mecca to Jerusalem,
with a stopover at Mount Sinai. Then he was taken aloft by the
heavenward via a "Ladder of Light."
Passing through the Seven
Heavens, Muhammed at last stood in the presence of God. After
receiving divine instructions, he was brought back to Earth via the
same beam of light, landing back at the Sacred Rock. He returned to
Mecca, again with a stopover at Mount Sinai, riding the angel's
Travelers in the Middle Ages suggested that the Sacred Rock was a
huge artificially-cut cube-like rock whose corners faced precisely
the four points of the compass. Nowadays, only the top outcropping
of the rock can be seen; the presumption of its hidden great
cube-like shape may have stemmed from the Muslim tradition that the
hallowed Great Stone of Mecca, the Qa'aba, was fashioned (on divine
instructions) after the Sacred Rock of Jerusalem.
From the visible portion, it is evident that the Sacred Rock had
been cut out in various ways on its face and sides, bored through to
provide two tube-like funnels, and hollowed out to create a
subterranean tunnel and secret chambers. No one knows the purpose of
these works; no one knows who had masterminded them and carried them
We do know, however, that the First Temple was built by King Solomon
upon Mount Moriah at an exact spot and following precise
instructions provided by the Lord. The Holy-of-Holies was built upon
the Sacred Rock; its innermost chamber, completely gilded, was taken
up by two large Gherubim (winged Sphinx-like beings) also made of
gold, their wings touching the walls and each other's; between them
was placed the Ark of the Testament, from within which the Lord
addressed Moses in the desert. Completely insulated from the
outside, the gold covered Holy-of-Holies was called in the Old
Testament the Dvir—literally, "The Speaker."
The suggestion that Jerusalem was a "divine" communication center, a
place where a "Stone of Splendor" was secreted, and from which
Word or Voice of the Lord was beamed far and wide, is not as
preposterous as it may sound. The notion of such communication was
not at all alien to the Old Testament. In fact, the possession by
the Lord of such a capability, and the selection of Jerusalem as the
communications center, were considered to be attestations of
Yahweh's and Jerusalem's supremacy.
"I shall answer the Heavens, and they shall respond to Earth," the
Lord assured the Prophet Hosea. Amos prophesied that "Yahweh from
Zion will roar; from Jerusalem His voice shall be uttered."
Psalmist stated that when the Lord shall speak out of Zion, His
pronouncements will be heard from one end of Earth to another, and
in Heaven too:
Unto the Gods Yahweh hath spoken, And the Earth He had called from
the east to the west ... The Heavens above He will call, and unto
Ba'al, the Lord of the facilities at Baalbek, had boasted that his
voice could be heard at Kadesh, the gateway city to the Precinct of
the Gods in the "Wilderness" of central Sinai. Psalm 29, listing
some of the places on Earth reachable by the Voice of the Lord of
Zion, included both Kadesh and "the cedar place" (Baalbek):
The voice of the Lord is upon the waters ...
The voice of the Lord
the cedars breaks ...
The voice of the Lord in the Wilderness shall resonance:
Yahweh the Wilderness of Kadesh shall make shudder.
The capabilities acquired by Ba'al when he installed the "Stones of
Splendor" at Baalbek were described in the Ugaritic texts as the
ability to put "one lip to Earth, one lip to Heaven." The symbol for
these communication devices, as we have seen, were the doves.
symbolism and terminology are incorporated in the verses of Psalm
68, which describe the flying arrival of the Lord:
Sing unto the Lord, chant unto His Shem, Make way for the Rider of
the Clouds ...
The Lord the Word will utter,
the Oracles of an army vast.
Kings of armies shall escape and flee;
Abode and home thou shalt divide as spoil—
Even if they lie between
the two Lips and
the Dove whose wings are overlaid with silver,
whose pinions are
greenish gold ...
The Chariot of the Lord is mighty,
it is of thousands of years;
Within it the Lord did come
from sacred Sinai.
The Jerusalem Stone of Splendor—a "testament stone" or "probing
stone" in the words of the Prophets—was secreted in a subterranean
chamber. This we learn from a lamentation over the desolation of
Jerusalem, when the Lord was wroth with its people:
The palace was abandoned by the townspeople;
Forsaken is the peak of Mount Zion (and)
the "Prober Which Witnesses."
The Cavern of Eternal Witnessing
is the frolicking place of wild asses,
a grazing place of flocks.
With the restoration of the Temple in Jerusalem, the Prophets
promised, "the word of Yahweh from Jerusalem shall issue." Jerusalem
would be re-established as a world center, sought by all the
nations. Conveying the Lord's promise, Isaiah reassured the people
that not only the "probing stone," but also the "measuring"
functions would be restored:
I shall firmly set a Stone in Zion,
a Probing Stone,
a rare and lofty Stone of Corners,
its foundation (firmly) founded.
He who hath faith,
shall not remain unanswered.
Justice shall be my Cord;
Righteousness (shall be) my Measure.
To have served as a Mission Control Center,
to be located on the long central line bisecting the Landing
Corridor. Its hallowed traditions affirm such a position, and the
evidence suggests that it was that sacred rock which marked the
precise geodesic center.
Jerusalem was held by Jewish traditions to have been the "Navel of
the Earth." The Prophet Ezekiel referred to the people of Israel as
"residing upon the Navel of the Earth"; the Book of Judges related
an incident when people were coming down the mountains from the
direction of the "Navel of the Earth."
The term, as we have seen,
meant that Jerusalem was a focal communications center, from which
"cords" were drawn to other anchor points of the Landing Grid, It
was thus no coincidence that the Hebrew word for the sacred rock was
Eben Sheti'yah—a term which Jewish sages held to have meant "stone
from which the world was woven." The term sheti is indeed a weaving
term, standing for the long cord that runs
lengthwise in a loom (the warp, which is crossed with the shorter
weft). It was a fitting term for a stone that marked the exact spot
from which the Divine Cords covered Earth as a web.
But as suggestive as all these terms and legends are, the decisive
question is this: did Jerusalem in fact lie on the central line
which bisected the Landing Corridor, focused on Ararat and outlined
by the Giza pyramids and Mount Umm Shumar?
The decisive answer is: Yes. Jerusalem lies precisely on that line!
As was the case with the pyramids of Giza, so do we uncover in the
case of the Divine Grid more and more amazing alignments and
triangulations. Jerusalem, we find, also lies precisely where the
Baalbek-Katherine line intersects the flight path's central line
based on Ararat.
Heliopolis, we find, is precisely equidistant from
Jerusalem as Mount Umm Shumar. And the diagonals drawn from
Jerusalem to Heliopolis and to Umm Shumar form an accurate 45° right
angle (Fig. 160)!
These links between Jerusalem, Baalbek (The Crest
of Zaphon) and Giza (Memphis) were known, and hailed, in biblical
Great is Yahweh and greatly hallowed in the city of our Lord,
His Holy Mountain.
At Memphis He is beautified.
The joy of the whole Earth,
of Mount Zion,
of the Crest of Zaphon.
Jerusalem, the Book of Jubilees held, was in fact one of four
"Places of the Lord" on Earth: "the Garden of Eternity" in the Cedar
Mountain; "the Mountain of the East" which was Mount Ararat; Mount
Sinai and Mount Zion. Three of them were in the "lands of Shem," the
son of Noah from whom the biblical Patriarchs were descended; and
they were interconnected:
The Garden of Eternity, the most sacred,
is the dwelling of the Lord;
And Mount Sinai, in the center of the desert;
And Mount Zion, the center of the Navel of the Earth.
These three were created as holy places,
FACING EACH OTHER.
Somewhere along the "Line of Jerusalem," the central flight line
that was anchored on Mount Ararat, the Spaceport itself had to be
located. There, too, the final beacon had to be located: "Mount
Sinai, in the center of the desert."
It is here, we suggest, that the dividing line which we now call the
Thirtieth Parallel (north) had come into play.
We know from Sumerian astronomical texts that the skies enveloping
Earth were so divided as to separate the northern "way" (allotted to
Enlil) from the southern "way" (allotted to Ea) with a wide central
band considered the "Way of Anu." It is only natural to assume that
a dividing line between the two rival brothers should also have been
established after the Deluge, when the settled Earth was divided
into the Four Regions; and that, as in pre-Diluvial times, the
Thirtieth Parallels (north and south) served as demarcation lines.
Was it mere coincidence, or a deliberate compromise between the two
brothers and their feuding descendants, that in each of the three
regions given to Mankind, the sacred city was located on the
The Sumerian texts state that "When Kingship was lowered from
Heaven" after the Deluge, "Kingship was in Eridu." Eridu was
situated astride the Thirtieth Parallel as close to it as the marshy
waters of the Persian Gulf had permitted. While the
administrative-secular center of Sumer shifted from time to time,
Eridu remained a sacred city for all time.
In the Second Region (the Nile Civilization) the secular capital
also shifted from time to time. But Heliopolis forever remained the
sacred city. The Pyramid Texts recognized its links with other
sites, and called its ancient Gods "Lords of the Dual Shrines."
These two paired shrines bore
the intriguing (and pre-Egyptian?) names Per-Neter ("Coming-forth
Place of the Guardians") and Per-Ur ("The Coming-forth Place of
Old"); their hieroglyphic depictions bespoke great antiquity.
The dual or paired shrines played a major role in the Pharaonic
succession. During the rites, conducted by the Shem priest, the
crowning of the new king and his admission to the "Place of the
Guardians" in Heliopolis coincided with the departure of the
deceased king's spirit, through the eastern False Door, to the
"Coming-forth Place of Old."
And Heliopolis was located astride the Thirtieth Parallel, as close
to it as the Nile's delta permitted!
When the Third Region, the Indus Valley Civilization, followed, its
secular center was on the shores of the Indian Ocean; but its sacred
city— Harappa—was hundreds of miles away to the north—right on the
The imperative of the northern Thirtieth Parallel appears to have
continued in the millennia that followed. Circa 600 B.C., the
Persian kings augmented the royal capital with a city "Sacred unto
all Nations." The place selected for its construction was a remote
and uninhabited site. There, literally in the middle of nowhere, a
great horizontal platform was laid out. Upon it, palaces with
magnificent staircases and many auxiliary shrines and structures
were erected—all honoring the God of the Winged Globe (Fig. 161).
The Greeks called the place Persepolis ("City of the Persians"). No
people lived there: It was only to celebrate the New Year on the day
of the spring equinox that the king and his retinue came there. Its
remains still stagger the viewer. And it was located astride the
No one knows for sure when Lhasa in Tibet—the sacred city of
Buddhism—was founded. But it is a fact that Lhasa too—as Eridu,
Heliopolis, Harappa and Persepolis were—was situated on the same
Thirtieth Parallel (Fig. 162).
(A) Giza-Heliopolis (B)
Eridu (C) Persepnlis (D) Harappa
The sanctity of the Thirtieth Parallel must be traced back to the
origins of the Sacred Grid, when the divine measurers determined the
location of the pyramids of Giza also on the Thirtieth Parallel.
Could the Gods have given up this "sanctity" or neutrality of the
Thirtieth Parallel when it came to their most vital installation—the
Spaceport—in their own Fourth Region, in the Sinai peninsula?
It is here that we ought to seek a final clue from the remaining
Great Sphinx. Its body is that of a crouching lion, its
head of a
man wearing the royal headdress (Fig. 163).
When and by whom was it
And to what purpose?
Whose image does it bear?
And why is
where it is, alone, and nowhere else?
The questions have been many, the answers very few. But one thing is
certain: it gazes precisely eastward, along the Thirtieth Parallel.
This precise alignment and gaze eastward along the Divine Parallel
emphasized in antiquity by a series of structures that extended from
in front of the Sphinx eastward precisely along an east-west axis
When Napoleon and his men saw the Sphinx at the turn of the
eighteenth century, only its head and shoulders protruded above the
desert sands; it was in that state that the Sphinx was depicted and
known for the better part of the century that followed. It took
repeated and systematic excavations to reveal its full colossal size
(240 feet long, 65 feet high) and shape, and to confirm what ancient
historians had written: that it was a single piece of sculpture,
carved by some giant hand out of the natural rock.
It was none other
than Capt. Caviglia, whom Col. Vyse forced out of Giza, who had
uncovered during 1816-1818 not only a good part of the body and
extended paws of the Sphinx, but also the temples, sanctuaries,
altars and stelas that were erected in front of it.
Clearing the area in front of the Sphinx, Caviglia discovered a
platform that extended somewhat on both sides of the Sphinx but
which primarily ran eastward. Excavating for one hundred feet in
that easterly direction, he came upon a spectacular staircase of
thirty steps leading up to a landing; upon it were the remains of
what looked like a pulpit. At the eastern end of
the landing, some forty feet away, another flight of thirteen steps
was discovered; they raised the level to the same height as the head
of the Sphinx.
There, a structure whose function was to support two columns (Fig.
165) was so situated that the eastward gaze of the Sphinx passed
precisely between the two columns.
Archaeologists believe that these remains are from Roman times. But
as we have seen at Baalbek, the Romans embellished monuments that
predated their era, building and rebuilding where earlier monuments
and shrines had stood. It is well established by now, that Greek
conquerors and Roman emperors continued the tradition of the
Pharaohs to visit and pay homage to the Sphinx, leaving behind
They affirmed the belief, which continued
into Arab times, that the Sphinx was the work of the Gods themselves; it was deemed to be the
harbinger of a future messianic era of peace. An inscription by the
notorious emperor Nero called the Sphinx "Armachis, Overseer and
Because the Great Sphinx is situated near the causeway leading to
the Second Pyramid, the best idea scholars had to offer was that it
was built by Chefra, the "builder" of the Second Pyramid; and that
it must therefore bear his image. This notion is devoid of any
factual basis; yet it has persisted in textbooks, although as far
back as 1904 E. A, Wallis Budge, then Keeper of the Egyptian and
Assyrian Antiquities in the British Museum, concluded unequivocally
(The Gods of the Egyptians) that "this marvellous object was in
existence in the days of Kha-f-ra, or Khephren; and it is probable
that it is a very great deal older than his reign and that it dates
from the end of the archaic period."
As the "Inventory Stela" attests, the Sphinx had already stood at
Giza in the time of Khufu, a predecessor of Chefra. Like several
Pharaohs after him, so did Khufu take credit for removing the sand
that encroached upon the Sphinx. From this it must be deduced that
the Sphinx was already an olden monument in Khufu's time. What
earlier Pharaoh, then, had erected it, implanting upon it his own
The answer is that the image is not of any Pharaoh, but of a God;
and that in all probability, the Gods and not a mortal king had
erected the Sphinx.
Indeed, only by ignoring what the ancient inscriptions had stated,
could anyone assume otherwise. A Roman inscription, calling the
Sphinx "Sacred Guide," said of it: "Thy formidable form is the work
of the Immortal Gods." A Greek adulatory poem read in part:
Thy formidable form,
Here the Immortal Gods have shaped... .
neighbor to the Pyramids they placed thee... .
A heavenly monarch
who his foes defies... .
Sacred Guide in the Land of Egypt.
In the Inventory Stela, Khufu called the Sphinx "Guardian of the
Aeter, who guides the Winds with his gaze." It was, as he clearly
wrote, the image of a God:
This figure of the God will exist to eternity; Always having its
face watching towards the east.
In his inscription, Khufu mentions that a very old sycamore tree
that grew near the Sphinx was damaged "When the Lord of Heaven
descended upon the Place of Hor-em-Akhet," "the Falcon-God of the
Horizon." This, indeed was the most frequent name of the Sphinx in
his other epithets being Ruti ("The Lion") and Hul (meaning,
perhaps, "The Eternal").
Nineteenth-century excavators of the site of the Sphinx, records
show, were prompted by local Arab lore that held that there existed,
under or within the Sphinx, secret chambers holding ancient
treasures or magical objects, Caviglia, as we have seen, exerted
himself within the Great Pyramid in search of a "hidden chamber;" it
appears that he had switched to the pyramid having failed to find
such a chamber at the site of the Sphinx. Perring too made the
attempt, by cutting forcibly a deep hole in the back of the Sphinx.
Even more responsible researchers, such as Auguste Mariette in 1853,
shared the general opinion that there is a hidden chamber concealed
in or under the Sphinx. This belief was bolstered by the writings of
the Roman historian Pliny, who reported that the Sphinx "contained
the tomb of a ruler named Harmakhis," and by the fact that nearly
all ancient depictions of the Sphinx show it crouching atop a stone
structure. The searchers have surmised that if the Sphinx itself
could have been almost hidden from sight by the encroaching sands,
so much so could the sands of desert and time completely hide any
The most ancient inscriptions seem to suggest that there indeed
existed not one, but two secret chambers under the Sphinx—perhaps
reachable through an entrance hidden under the paws of the monument.
A hymn from the time of the Eighteenth Dynasty, moreover, reveals
that the two "caverns" under the Sphinx enabled it to serve as a
The God Amen, the inscription said, assuming the functions of the
heavenly Hor-Akhti, attained "perception in his heart, command on
his lips ... when he enters the two caverns which are under his
[the Sphinx's] feet." Then,
A message is sent from heaven;
It is heard in Heliopolis,
and is repeated in Memphis by the Fair of Face.
It is composed in a despatch by the writing of Thoth,
with regard to the city of Amen (Thebes) ...
The matter is answered in Thebes,
A statement is issued ... a message is sent.
The Gods are acting according to command.
In the days of the Pharaohs it was believed that
sculpted out of stone—could somehow hear and speak. In a long
inscription on a stela (Fig. 166) erected between the paws of the
Sphinx by Thothmes IV (and dedicated to the emblem of the Winged
Disk), the king related that the Sphinx spoke to him and promised
him a long and prosperous reign if only he would remove the sands
that encroached upon his (the Sphinx's) limbs.
One day, Thothmes
wrote, as he went hunting out of Memphis, he
found himself on the "sacred road of the Gods" which led from
Heliopolis to Giza. Tired, he lay to rest in the shade of the
Sphinx; the place, the inscription reveals, was called "Splendid
Place of the Beginning of Time." As he fell asleep by this "very
great statue of the Creator," the Sphinx—this "majesty of the
Revered God"—began to speak to him, introducing itself by saying:
am thy ancestor Hor-em-Akhet, the one created of Ra-Aten."
Many unusual "Ear Tablets" and depictions of the Twin Doves—a symbol
associated with oracle sites—were found in the temples surrounding
the Sphinx. Like the ancient inscriptions, they too attest to the
belief that somehow the Sphinx could transmit Divine Messages.
Although the efforts to dig under the Sphinx have not been
successful, one cannot rule out the possibility that the
subterranean chambers which the Gods had entered with "command on
their lips" would still be found.
It is clear from numerous funerary texts that the Sphinx was
considered to have been the "Sacred Guide" who guided the deceased
from "yester-day" to "tomorrow." Coffin Spells intended to enable
the deceased's journey along the "Path of the Hidden Doors" indicate
that it began at the site of the Sphinx.
Invoking the Sphinx, the
Spells asserted that "The Lord of Earth has commanded, the Double
Sphinx has repeated." The journey began when Hor-Akhet—the
Sphinx—pronounced: "Pass by!" Drawings in the Book of the Two Ways,
which illustrated the journey, show that from the starting point at Giza there were two routes by which
the Duat could be reached.
As the Sacred Guide, the Sphinx was often depicted guiding the
Celestial Barge. Sometimes, as on the stela of Thothmes (Fig. 166)
it was depicted as a double Sphinx, guiding the Celestial Barge from
"yesterday" to "tomorrow." In this role it was associated with the
Hidden God of the Subterranean Realm; it was as such, it will be
recalled (Fig. 19) that it symbolically appeared flanking the
hermetically sealed chamber of the God Seker in the Duat.
Indeed, the Pyramid Texts and the
Book of the Dead refer to the
Sphinx as "The Great God who opens the Gates of Earth"—a phrase that
may suggest that the Sphinx at Giza, which "led the way," had a
counterpart near the Stairway to Heaven, who opened there "the Gates
of Earth." Such a possibility is perhaps the only explanation (in
the absence of any other to date) of a very archaic depiction of the
Pharaoh's Journey to the Afterlife (Fig. 167).
It begins with a
crouching Horus-symbol which gazes toward the Land of the Date Palm
where an unusual vessel with dredges or cranes (?) is situated, as
well as a structure which is reminiscent of the Sumerian depiction
of the name EN.LIL as a communications center (Fig. 52). A God
greeting the Pharaoh, a bull and the Bird of Immortality are seen,
followed by fortifications and an assortment of symbols. Finally,
the symbol for "place" (tilted cross within a circle) appears
between the sign for the Stairway and a sphinx looking the other
A stela erected by one Pa-Ra-Emheb, who directed works of
restoration at the site of the Sphinx in Pharaonic times, contains
telltale verses in adoration of the Sphinx; their similarity to
biblical Psalms is truly tantalizing. The inscription mentions the
extension of cords "for the plan," the making of "secret things" in the subterranean realm;
they speak of the "crossing of the sky" in a Celestial Barge, and of
a "protected place" in the "sacred desert."
It even employs the term Sheti.ta to denote the "Place of the Hidden Name" in the Sacred
Hail to thee, King of the Gods,
Aten, Creator ...
Thou extendest the cords for the plan,
thou didst form the lands ...
Thou didst make secret the Underworld ...
The Earth is under thy leading;
thou didst make high the sky ...
Thou hast built for thee a place protected
in the sacred desert, with hidden name.
Thou risest by day opposite them ...
Thou art rising beautifully ...
Thou art crossing the sky with a good wind ...
Thou art traversing the sky in the barque ...
The sky is jubilating,
The Earth is shouting of joy.
The crew of Ra do praising every day;
He comes forth in triumph.
To the Hebrew Prophets, the Sheti—the central Flight Line passing
through Jerusalem—was the Divine Line, the direction to watch:
"within it did the Lord come from sacred Sinai."
But to the Egyptians, as the above inscription declared, Sheti.ta
was the "Place of the Hidden Name." It was in the "Sacred
Desert"—which is exactly what the biblical term "Desert of Kadesh"
has meant. And to it, the "cords of the plan" were extended from the
Sphinx. There, Paraemheb had seen the King of the Gods ascend by
day; the words are almost identical to those of Gilgamesh, arriving
at Mount Mashu, "where daily the Shems he watched, as they depart
and come in ... watched over Shamash as he ascends and descends."
It was the Protected Place, the Place of Ascent. Those who were to
reach it were guided there by the Sphinx; for its gaze led eastward,
exactly along the Thirtieth Parallel.
It was where the two lines intersected, we suggest—where the Line of
Jerusalem intersected the Thirtieth Parallel that the Gates of
Heaven and Earth were located: the Spaceport of the Gods.
The intersection is located within the Sinai's Central Plain. As the
Duat was depicted in the Book of the Dead, the Central Plain is
indeed an oval plain encompassed by mountains. It is a vast valley
whose surrounding mountains are separated by seven passes—as
described in the Book of Enoch; a vast flat plain whose hard natural
surface provided ready-made runways for the shuttlecraft of the
Nippur, we have shown (see Fig. 122), was the focal point, the
bulls-eye of concentric circles which measured off as equidistant
the Spaceport at Sippar and other vital installations and sites. The
same, we find not without amazement, held true for Jerusalem (Fig.
The Spaceport (SP) and the Landing Place at Baalbek (BK) lay on the
perimeter of an inner circle, forming a vital team of installations
that were equidistant from the Control Center in Jerusalem (JM);
The geodesic beacon of Umm Shumar (US) and the beacon of Heliopolis
(HL) lay on the perimeter of an outer circle, making them too a pair
equidistant from Jerusalem.
As we fill in our chart, the masterful Grid conceived by
Anunnaki unfolds before our very eyes; and we are truly astounded by
its precision, simple beauty, and the artful combination of basic
geometry with the landmarks provided by nature:
The Baalbek-Katherine line, and the Jerusalem-Heliopolis
line, intersected each other at the basic and precise angle of 45°; the
central flight path bisected this angle into two precise angles of
22 1/20 each; the grand Flight Corridor was in turn precisely half
that (11 1/40);
The Spaceport, situated at the intersection of the central flight
path and the Thirtieth Parallel, was equidistant from Heliopolis and
Was it only an accident of geography that Delphi (DL) was
equidistant from Mission Control in Jerusalem and from the Spaceport
in central Sinai?
Mere coincidence that the angular width of the
(Flight?) corridor so created was 11 1/40?
That another Flight
Corridor of 11 1/40 connected Delphi with Baalbek (BK)?
Or only chance that the lines connecting Delphi with Jerusalem and
the oasis of Siwa (SW)—the site of Amnion's oracle to which
Alexander had rushed—formed once again the angle of 45° (Fig. 169)?
Were other sacred cities and oracle sites in Egypt, such as the
great Thebes and Edfu, located where they were at a king's whim, at
an attractive bend of the Nile—or where alignments of the Grid had
Indeed, were we to study all these sites, all of Earth would
probably be encompassed. But was that not what Ba'al had already
known when he established his clandestine facilities at Baalbek? For
his aim. we recall, was to communicate with and dominate, not just
the nearby lands, but all of Earth.
This the biblical Lord too must have known; for when Job sought to
unravel the "wonders of El," the Lord "answered him from within the
whirlpool," and countered questions with questions:
Let me ask thee, and answer thou me:
Where wast thou,
when the Earth's foundation I laid out?
Say, if thou knowest
Who hath measured it (the Earth), that it be known?
hath stretched a cord upon it?
By what were its platforms wrought?
Who hath cast its Stone of Corners?
the Lord answered His own questions. All these acts of Earth
measuring, the laying out of platforms, the setting up of the Stone
of Corners were done, He said:
When the morning stars rejoiced together
And all the sons of the Gods
shouted for joy.
Man, as wise as he might have been, had no hand in all that.
the Pyramids, the Spaceport—all were meant for the Gods
But Man, ever searching for Immortality, has never ceased to follow
the gaze of the Sphinx.