Anu’s father was Asher, Marduk was called Asar or Ra, the grandfather of Osiris who himself was also called Ashur or Asar ( As - Ar: ’Seeing Lord’, a Naga or Dragon, A Merlin or Druidhe). These and their variants, including the Norse Aesir and the Gaelic Scythian (Aryan) Aes Dan mean "he who sees", (Ashshur - he who sees - [again: Ash Shar - ’Seeing Lord’] from segment six of an Assyrian clay tablet formed as a disc of eight segments, copied from an earlier Sumerian original - excavated from the ruins of the Royal Library of Nineveh) which is the very foundation and meaning of the Greek word derkesthai, from whence we derive the word Dragon.

In Aryan Samael or Ahura (Ash-ura?) Mazda is called Tvashtri or Tv-Ash-Tri and rumor has it that he, the elder brother, actually sired Indra who, when the pantheon is streamlined, turns out to be Dyaus Pater, which has certain ramifications when converted into Sumerian because Tvashtri "the Fashioner" converts as we have seen into Enki-Nidimmud "The Craftsman" whose brother isn’t Ninurta (Indra), but Dyaus Pater or Enlil.

The conflict between Enki and Enlil therefore, might have been more deep seated than at first we realized, because it may not have been just simply the rivalry between two brothers, but the rivalry between a father - Enki, and his forbidden brother-son - Enlil. Such a conflict was played out between Zeus and Cronos (who had led a rebellion of the Titans against Uranus), but also between Zeus and Prometheus.

In Aryan (ancient Scythian) the Asuras are also called Devas meaning "shining ones" and this epithet also becomes applied to both the members of the Anunnaki and the later fairies who descended from them. Earlier scholarly sources have the name Anunnaki translated also as the variant ’Anunnagi’, meaning "shining ones" and here we have a relationship with the Vedic Nagas.

From the Sumerian Chronicles we learn that the children of Anu were "the Anunnaki who decree the fates" meaning that they themselves were also the mori or fata, the "Fairies" the scale-armoured leprachauns - the dragon kings who, in the Aryan Vedas appear alongside their divine companions and are referred to as the Nagas, who became the snake deities of India who guard a submerged treasure, echoing the central theme of the grail and ring cycles.

The Grail and the lake represent the womb. The Magic Ring hidden in the lake and the red gold flow and the dew of the Grail both represent the life giving blood and mumae, the "submerged" or "hidden" treasure of the serpent tailed and swan’s winged mermaids, the Naga goddesses of the north, whose wouivre or double-ended tails and wings are also to be found in representations of the ancient "Aesir" - the Titan * or elder god - Typhon, son of Gaia and Tartarus, whose other children included these vampiric Lamias - the meremaids or naiads, and whose name is closely associated with Tartaria in Transylvania, the original home of the Dragon Queens and Kings.

* Titan derives from the Sumerian TI.TI.AN which means:
1) The breath of life of Anu (the Sons of Anu - the Nefilim)
2) The Spirits of the Stars (the Star People)
Several thousand years after the contest between Typhon and Zeus, Typhon’s fairy descendants, Ygraine, Morgana and Melusine were still portrayed in medieval church architecture with his wings and double ended tail, and a depiction of Melusine with these physical attributes appears as a supporter in the arms of the Imperial and royal house of Vere.

In Typhon as a Dragon God, we remember Odin, who himself was often portrayed as a dragon or serpent, a Naga, and that he too was an Aesir, a member of the old, warlike order of gods. Odin is always associated with Yggdrasil or Yggd-Rad -Aes-Hel the World Ash of the Norse and here we will recall that the tree’s name means Steed of Yggd or Odin and was a goddess who performed the same function as the queens of Avallon. As a serpent he is often seen entwined around the Aes Tree echoing the depiction of Samael as the Serpent (N’H’SH), entwined in Lilith’s branches.

Subtext - The Naga

At this juncture we must break off and study the Aryan Naga - the serpent devas, guardians of treasures "hidden in water". We will do this by first looking at the Hebrew word nahash. this word means serpent (and thus dragon) and derives from the consonant root N’H’SH - a snake.

In Hebrew Qabalah and particularly and rather oddly, in relation to the Jewish practice of divination by birds or Ornithomancy, the serpent or Nahash is one who discovers hidden secrets or wisdom from the Raven, the Dove or the Swan (Warburg Lectures, Universtity of London, private dissertation on Qabalah and Jewish Ornithomancy 1996). The N’H’SH is Enki-Samael the SU.HUR.MASH (Capricorn - the Goat-Headed Sea Serpent) or A.LU.LIM (Ram of the "Glittering" [or Shining, as in Elven] Waters) is associated with Lilith of the Qlipphoth or "Abyss" (the APSU or watery deeps - ie lakes, wells, vulvas etc).

Closely associated with the relationship between Lilith and Samael, as outlined above, are the Raven and the Dove as birds of divination. In this context it becomes clear that these qabalistic, symbolic animals are meant to represent the Valkyries, the Morganas and Magdalenes - the Ishtar priestesses who are the Maidens of the Ring and the Grail.

The Dove, specifically the Turtle Dove or Barbary Dove is a soft brown colour and has a ring around its neck that lies open at the throat. This dove, specifically sacred to Venus, is a symbol of love and devotion. and is the bird referred to in the name Mary Magdalene. Magdal or Migdal meaning a dove.

The ring around its neck is a torque, which, in Gaelic lore symbolizes, as do all rings, Kingship and therefore wisdom and seership - the derkesthai or Dragon Nature. That Mary is named Magdalene, "of the place of the doves" which are sacred to Venus and thus Ishtar and mistakenly Hathor, means that she, Mary, was a priestess of this Goddess of ’Love’.

The link between the raven, known as the Phoenix, the dove and Samael is alchemical. At one level the raven and the dove are female and interchangeable, the dove or doves (in Magdal: the place of doves or temple of the priestesses of Ishtar/Hathor/Venus) being the priestess or priestesses of Ishtar, the other - the raven - being the priestess of Morrighan.

The qabalah specifically says that the raven and the dove are the same bird and in the Northern hemisphere the brown singing ravens of the Druids are obviously the Turtle doves or priestesses, brown morrighans, equivalent to swan maidens.

Samael, in his congress with them, obtaining the "wisdom of the qlipphoth" or the abyss - ie the waters of the deep. The Barbary dove or Migdal links the ring cycle to Mary Magdalene and thence Jesus. Both then are linked again to Hathor, the raven Goddesses of the Druids, to An and the Phoenix of the Scythians and thence the Ring and the Dragon Orobourous, called Janus by the Phoenicians and Jormungar by the Danes. Like Enki and Chem, Siva is the woad painted Lord of the Goats.

Jormungar - ’The Earth Spanner’ : ’The encircler’ or Vala of the Vedas, lives in the watery deeps and once upon a time long, long ago, Thor and the giant (Titan) Hymir went fishing for him. As bait they used an Ox-head which, as we have seen symbolizes the ovaries, fallopian tubes, womb and vagina of the virgin goddess.

Here again is a link between water, Samael the Dragon and virgins. The Brown raven or choral priestess of the Druidic cult is the turtle dove and the swan maiden because both animals are used in alchemy and Tantra to symbolize the brain, the pineal gland and the Ajna Chakra.

In Vala we have the original root of the words Valhalla and Valkyrie. It is now known, as we had suggested, that the Valhallas were forest halls. There were in fact built on mounds and displayed giant Dragon heads at each end. These were the dwellings of the Vala Aes, the Dragon Overlords of the forest and beneath them, lying in the Creachaire tomb- raths, were the remains of their ancestors, the Gods of Heaven.

The Valhallas were the dwelling places of the Gods of Heaven and Earth, the serpent queens and kings. The Great Hall on the summit of the mound of the Otherworld was identical to the temple at the peak of the ziggurat. These Halls were where the Valkyries, the singers of the Gods assembled. In this capacity these were sometimes called the brown ravens, meaning that they were still the Morrighans, but assumed the magical, Grail role of brown Turtle Doves, the lovers of the Phoenix or Dragon God. Hence the Valhalla was also a variant of the Judaic Magdala or House of Doves.

The swan-serpent caduceus and the descended dove originate here and in placing the paten into the Grail both symbolize this love of the Turtle and the Phoenix. The serpillion is a swan or serpent necked dove depicted in medieval architecture and the link here is clear. In the association of Lilith with the abyss of the qlipphoth and the raven and dove who symbolize Ishtar, we have another link between Diana and Persephone and a clarification of the nature of Hades.

As the watery abyss, it is identified with the Gaelic Otherworld reached by water. The masculine nature of the raven is echoed in Machen’s alchemical riddle where a serpent eating a serpent becomes a dragon (a serpent who eats its tail makes a circle and completes itself: it transcends) and a dragon eating a dragon (a transcended one drinking from another transcended one, Samael drinking Lilith) becomes a phoenix - a Raven King, Swan Knight/Prince, Dragon Queen, Rephaim etc.

The Phoenix in its final transcendent glory becomes a flaming, leaping star, an An, or Shining One. "The Nahash is taught by the Raven or the Dove" means that The Dragon Kings drink from Grail Princesses of the Abyss or Qlipphoth, the Tree of Life of the Left Hand Path - Kaula Vama Marg! The pool at the foot of Yggdrasil.

In the ’Phoenix and the Turtle’ by ""William Shakespeare"" (I don’t think!) there are mentioned the Turtle Dove, the Phoenix, the Raven, the Swan and the Screech Owl (Lilith). It is said that out of the Phoenix myth, ""Shakespeare"" (I don’t think!) created a myth of his own. Not so. What he did was to expand the myth and fill it with its proper alchemical symbolism and demonstrate the purpose of the original story, that being divine union.

The Phoenix of myth, the only bird of its kind (symbolizing the Oneness of the All perceived by those who become united with The All and thus are alone) travels from its eastern paradise and makes a ’nest’ of ’spices’ (see Song of Songs) in an Arabian Palm Tree (A Sufic symbol and emblem of the Tamaris Princesses, read Lily and Rose again, back a few pages).

Having burnt up in its own fire (been consumed in the energy generated by enthea) it takes the ashes to the temple of the Sun at Heliopolis and lays them on the Altar. Other birds (ranks of druidism aforementioned) and men gather to rejoice and in chorus (Cor) they accompany the singing Phoenix as it soars to heaven and returns to its lonely paradise eg Samadhi, Bodhisatva, Heaven, Transcendence, Enlightenment, Divine Union, Scythia!

Summary: The Transcended Dragon King needs to drink from a Dragon Princess, a fairy lover. He travels to Arabia, meets his Tamaris and drinks from her ’Nest of spices’ and she bestows stillness and ecstasy upon him.

He is consumed by fire (the spirit or combined energy), is reborn and takes his ashes, his mortal body, and lays on the altar of the Sun, symbolized by the Dragon, Lion, Hawk and Bull in Persian Mithraism (Mithras the mediator or Balance) to symbolize his achievement of the balance or nil point and subsequent oneness with the Cosmos. Everyone is seriously chuffed that he has managed to regenerate and won’t be acting like a complete pillock and ruining everything now he has refreshed his sovereignty with a living goddess.

He can now go back to Scythia/Heaven and carry on reigning and being the wisdom and fertility of the land, end of story. Shakespeare’s version describes beautifully the emotions of enthea and anyone who has experienced this divine union with another of the blood will not fail to be deeply moved, both with joy and sadness.

Again this is another Solomonic, vampire rite and proof yet again that vampirism is born of a love so deep that it tears the soul from the body, as this tale suggests. It also implies that the rite has to be repeated and that feeding must be recurrent.

The OTO call the ’Rite of the Phoenix’ the ’Mass of the Vampire’ for good reason. The Phoenix, along with the other birds in Shakespeare’s poem are called Bennu Birds and are identified with each other by Grant (’Magical Revival’) and this is because all classes of druid are vampires and need to feed in order to remain transcendent.

The Bennu Bird or Bird of Return symbolizes a being that regenerates or must regenerate itself at regular intervals and the vampire itself bears an appellation that is named after this process. In folklore though the vampire, as ’one who returns’ is mistaken for ’one who returns from the grave’ instead of ’one who MUST return to feed and regenerate’.

The Phoenix is symbolized in Transylvania by the double-headed Raven, brother of Lilith. This bird was adopted by the Hittites and came to symbolize the holy roman empire in the corrupted form of an eagle. This Double Headed Raven, the Phoenix, is the penultimate symbol of the dragon people. In the last process of its regeneration, the Phoenix becomes The Star, the An of the Anunnagi, the Elves or Shining Ones: the ultimate symbol of the Dragon Race.

The Serpent N’H’SH
In translating the word N’H’SH, firstly we will take the Hebrew consonants back, via Phoenician, to their Sumerian roots and remember also that, in Sumerian, syllable groups could be reversed and yet still render the same meaning in an overall phrase. So, the N is Nun, the H is Heth (as opposed to He) and the SH is Shin (as opposed to either Sade or Samekh).

We check these through the Phoenician to ensure a continuity of shape in the correct pictograms as we venture back into the Sumerian and discover the following: Nun = Nag, Heth = H.A. and Shin = Salmunuz. Therefore from the Hebrew Nahash, we derive the original Sumerian Naghasalmunuz, Nagha Salmunuz or NAG.HA.SAL.MUNUZ., which translates as Drink (NAG) - Fish (HA) - Vulva (SALMUNUZ).

If this sounds a bit odd, the author explains that a fish is "of water" and so in Sumerian the equivalent to our letter ’A’ means water whilst the ’H’ is the article which stands for of. So the Hebrew N’H’SH - the Serpent - translates into the Sumerian "One (a dragon) who - Drinks of (the) Water (of the) Vulva".

One notices that in this phrase - Nagha Salmunuz - two things stand out. Firstly we have the Aryan word Naga spelt Nagha which would be pronounced with the gh sounding like a nasally, softly gargled ch (as in the Scottish word loch) identical to the Spanish x or g. According to the OED, ’H’ which in Sumerian was H.A. evolved into the Greek h - (h)eta which was originally pronounced kh, which was pronounced as defined above, as an Iberian (Aryo-Scythian Celtic) x or ch.

In this way we can also justifiably spell Naga as Naxa and then we begin to understand the profound relationship between the Naga guardians of the Aryan pantheons and the Nixes or Nixas of western Europe who were, likewise, the female guardians of watery treasures, and like the Nagas or Naxas, these meremaids or Swan Maidens were Devas or Shining Ones (Anunnagi).

The second thing we notice is that the Sumerian word for a vulva is Salmunuz and immediately the poetic connection between the ’Sacred Vulva’ (the well of Nechtan [Nixtan] - the pure one, the Nix or Nothing) and the Salmon (Salmunuz) of Wisdom that swims in the well should immediately spring to mind - as should the Ichthys - as being the vulva of the Virgin Mary Magdalene. Praise the Lord for the Single Poetic Theme!

In remembering that Sumerian can be reversed, we can look at the Hebrew N’H’SH again and see that if it is reversed, as was the custom in Hebrew Qabalah when rabbis were tinkering around with language looking for hidden meanings, it becomes SH’H’N which is pronounced She’an, ’of the Powers’. Furthermore the numerical or gematric value of N’H’SH in Qabalah is 9 which is the number of Yesod, the sephirah of the Moon, whose Phoenician God was the Sumerian SIN or SHIN - She’en.

The symbols associated with SIN included the Axe, the Labrys which is a device which, as we know, depicts the Vulva. The Axe symbol, prevalent in Mittani and Minoan Cretan culture became the spinning Hammer of Thor (the swastika) who as Zeus, was the wielder of the lightning bolt which, in northern Europe, was symbolized by the Norse ’Sig’ Rune. Sig - the lightning bolt of inspiration (cf. Mead of Inspiration) - is the Greek Sigma which is the Hebrew Shin, last consonant of N’H’SH, and SIN - Sumerian god of the Moon.

Sig is the serpentine lightning bolt that courses down the Qabalistic Tree of Life. In one sense it represents Enki-Samael entwined around Lilith. The upturned crescent moon is also said to be associated with Samael (Sumaire-El) and, in an ancient Sumerian picture reproduced by Langdon, the moon as a dish is depicted next to the Star of Anu, below which is the serpent N’H’SH entwined around the tree, symbolizing Lilith.

Finally we must consider Tiamat. Her name - TI.A.MAT - means life-water-maiden. This translates as "maiden of the waters of life" and it is then clear that her name indicates she was both the first known matriarch and virgin priestess - the "feeding mother" - of the vampire dragon queens and kings. The mother of the Elven dynasty, she was the generatrix of a vampire lineage of goddess-queens and god-kings spanning seven thousand years.

She was a Nagha or Nixa and it is from her that Lilith, and all the ensuing Grail Maidens, including Sheba and Morgana of the Apple Trees, Tamaris, Mary Magdalene, the Princesses of Avallon, Melusine, Niniane and Ygraine owe their identifications as "Trees of Life". Consequently we can say that Tiamat, the first Tamaris - the Maiden who gives the Waters of Life - was also the Tir Mat or Tir Mata, the first "Tree Mother" of the Lords and Ladies of the Forest, the Druids and Druidesses - the People of the Trees (of Life).

Of the younger gods of the Aryans, the Adityas, two - Tara and Bhaga - stand out prominently. As we have seen Ulick Beck and several other scholars have traced the origin of the Scythian-Irish Tuadha d’Anu to the same region as the Aryans, and have gone as far as saying that they were one and the same.

Interestingly we find that the goddess Tara - wife of Rudra, Indra’s charioteer, appears in Eire as Tara, the Hill or Rath of ghosts in County Meath, Eire. Tara was the sacred centre of the united Irish kingdom and was the seat of the Danaan Kings of Tara during the Iron Age.

Some scholars attribute the name of Tara in Eire to some complicated sounding god name which I find implausible in the light of the fact that a Goddess Tara already existed in the Scythian-Aryan pantheon. Whether Asura or Aditya, Danaan or Milesian, all of the ancient Goddess Queens were the source of sovereignty associated with sacred mounds and it seems therefore entirely appropriate to name a Sidhe rath, a portal to the otherworld and thus the source of sovereignty, after a goddess who would herself have represented sovereignty.

In the case of Bhaga, or Vaga as his name would have been pronounced in Gaelic, scholars think that he became the Slavic god Bogh, a word which came to mean "god" in Thrace, where the Danaan Fir Bolg were once exiled, prior to their return to Ireland. In Fir Bolg we either have the title "men of God", meaning druids, or we have, as is commonly thought, "men of the bags" which means "men of God" anyway, because the "bag", specifically the "Crane Skin Bag", was an accessory of the Godthi’s and the Druid’s: the "men of the gods".

Myth or reality?
Considering the foregoing, it is interesting to note that in Tolkien’s ’Silmarillion’ - the background mythology that supports his ’Lord of the Rings’ - we find a vocabulary and etymology that includes the following words - Ainur, Ainu, Vala, Maiar, Eldar, Ea.

Tolkien’s word Ainur means the "Holy Ones" of which the singular is Ainu. There are two orders of these gods in his mythology - the Valar and the Maiar. The plural Ainur and the singular Ainu are clearly derived from the Sumerian father of the gods - Anu and the Anunnaki, whilst Valar appears in the Aryan pantheon as Vala "The encircler", reminiscent of the Orobourus, the alchemical Dragon Ring that Tolkien wrote so much about. We will also remember the Val-Kyrie at this juncture.

The word Maia is spelt Maja in Spanish and denotes a female line of nobility and royalty. The ’i’ was originally ’j’ and came, along with the word majesty, from the Latin majes or majus, a variant of which is magi or magus, from the Greek magos - magos, a bloodline member of a caste or genetic strain comprising of individuals heritably steeped in magic, (OED), in other words the Arya - or Scythian Derkesthai - The Dragon Goddess Queens and God Kings.

At this point we return to the concept of the derkesthai and the bloodline of the dragon god-kings - the Asuras and the Anunnaki. In the ’Silmarillion’ Maia becomes Maiar and it accords with the ancient concept of deific royalty - Maia - which, related to Mana is the ’spirit of the gods carried in the blood’, the attribute of a goddess-queen or god-king of the Dragon who are in themselves collectively an ’order of the gods’ - the ’elves’ - the shining ones - or ’gods incarnate’- the Devas and Avatars.

The ’spirits of the gods - the ancestors - carried in the blood’ we will remember are the spirits summoned from the ’deeps’, the subconscious, by the witch, (Vampire or Druid) who gains her or his name - wicce or wicca - from the ability to yield or bend to, or rather to draw to the surface of consciousness, these spiritual intelligences and their wisdom from her or his ancestral, and thus genetic, inheritance. In other words their waking consciousness is pacified or "yields", to allow the older spirit, or racial memory, to give voice.

Avatar is a word Tolkien includes in his Silmarillion as Aratar the eight most powerful of his Valar or order of old gods which, it seems obvious, were intended to mimic the Egyptian gods of the Ogdoad, the eight Anunnaki who tended the Holy Mountain after the Black Sea flood.

Another of Tolkien’s words similar to Avatar - Avathar - to him means "The Shadows" which he uses as a name for a land near his ’Bay of Eldemar’. Comparably, in our world, an Avatar is a ’god made flesh’ - a Dragon King or Queen who often occupied tombs and would have been thought of as a "shadow", a spirit of the otherworld, the realm of the Shining Ones.

So in the Vala and Maiar we have two orders of gods taken from the Dragon tradition itself whilst, according to the legends of Tolkien’s elves, the word Eldar became used as a name for the three elven kindreds, one of which Tolkien named the Vanyar, who appear to be the Vanir Gods of the Danes, cousins of the Tuadha d’Anu. Tolkien’s largest variety of wicked Orcs he named the Uruks and Uruk a City State of the Anunnaki. The Orcs he said were once fair elves who had been imprisoned and tortured in the Land of Mordor.

’Eldar’, explains Tolkien, means ’People of the Stars’, echoing a traditional Gaelic epithet for the Tuadha d’Anu and also one of the original meanings of the name Anunnaki - People of the Stars.

Of men, Tolkien concurs that they are the second, younger race which his elves called the Atani, (Adamae) a name, says Tolkien, that later became the Edain, obviously the children of Eden. Again we have a borrowing of Dragon Lore where the Elves, the Children of Anu, the Anukim or Repha’im of the Old Testament, appeared first, followed by our Adamae, or the Atani as Tolkien would have it.

Edain is obviously Eden, whilst he uses Eä as a name for the Earth which in Sumerian is the name for the dragon god of the ’Earth and Waters’ - Enki-Samael, the leader of the elder "Eldar" gods - the Aesir. Tolkien, in his epic works, with their plethora of borrowed names and borrowed linguistics and their elder and younger races, is obviously writing about the family, particularly when one peruses his vocabulary and discovers the name Avallónë, a haven and city of the Eldar - the Elves - situated on ’the lonely isle’ - Tol Eressea, which was drawn across the ocean and rooted finally in the Bay of Eldemar, adjacent to Avathar - the land of Shadows: our Avalon or Otherworld.

The various names by which our planet is known all stem from the word Eridu, which was the first city founded by Enki-Samael in Mesopotamia. As a variant of Eridu, in the Silmarillion, Tolkien has Eriador and his Elven word for Earth is Arda, which is also derived from Eridu.