Analysis of the Twelfth Planet

The Myth of a 12th Planet A design Analysis of Cylinder Seal VA 243 Michael S. Heiser Ph. D. candidate, Hebrew Bible and Ancient Semitic Languages University of Wisconsin-Madison Introduction Readers of Zecharia Sitchins books, p fine articularly The 12th Planet, allow recognize the higher up revenue stamp, VA 243 (so named because it is human action 243 in the collection of the Vorderasiatische Museum in Berlin). This close is the centerpiece of Sitchins achievableness that the Sumerians had adforefrontced astronomic k at a timeledge of the satelliteary bodies in our solar system.This knowledge was sayly given to the Sumerians by extraterrestrials, whom Sitchin identifies as the Anunnaki graven images of Sumero-Mesopotamian mythology. In the f number left- ease up corner of the seal, Sitchin argues, one sees the lie surrounded by 11 globes. Since ancient peoples (including the Sumerians according to Sitchin) held the fair weather and moon to be planets, these eleven globes positively charged the cheer add up to twelve planets. Of course, since we now know of social club planets plus our liebathe and moon, part of Sitchins argument is that the Sumerians knew of an extra planet beyond Pluto.This extra planet is considered by Sitchin to be Nibiru, an astronomical dust mentioned in Mesopotamian textbooks. Sitchins works detail his contention that Nibiru passes through our solar system every 3600 years, and so nearly believers in Sitchins theory contend that Nibiru forget return soon. somewhat followers of Sitchins ideas to a fault hint to Nibiru as Planet X. Is Sitchin correct in intact or in part? Is Nibiru a 12th planet that will soon return? Does VA243 prove his thesis? Unfortunately for Sitchin and his followers, the answer to all(prenominal) of these questions is no. This paper will focus on the heart of his theory, VA243.Nibiru is the dependant of an an early(a)(prenominal) paper on my website. Method and Approach The study o f cylinder seals is actually a very specialized sub- discip stage business at bottom Sumerology and Assyriology. a It is possible to determine, through the efforts of cylinder seal specialists of the recent past and current experts, to decisively give voice that Sitchins meter reading of this seal is deeply flawed and lacks critical merit. In short, his theory is false and is unsupported by the seal itself. In the coverion that follows, I will essay that VA243 in no modal value supports Sitchins ideas.My reasons / lines of argument for this be 1) The entry on the seal (left hand and right hand sides which ar non discussed by Sitchin) says nothing to the highest degree planets or any element of astronomy. Rather than offering an independent translation, I will defer to authorities on Sumerian seal inscriptions in this regard to avoid any charge of bias. 2) The alleged temperateness image on the seal is not the sunbatheninesslight. We know this because it does not c onform to the consistent depiction of the sun in hundreds of early(a) cylinder seals and examples of Sumero-Mesopotamian ar twork.I will delimit the typical depiction (determined with sealedty because it appears with texts about the sun theology Shamash Akkadian, cognize as Utu in Sumerian) and provide image examples. Sources be provided for reviewers to check for themselves. The sun attribute is actually a super mastermind (which in Mesopotamian art could go for vi or, more(prenominal) communally, eight points). Lest the modern reader retort that swell up, the sun is a whizz, I offer several images where the hotshot tokenizationization and the sun token (which again, is not that in VA243) atomic number 18 side-by-side and distinct from one an other(a).The Sumerians and Mesopotamians high-minded the sun from whizzs by using different symbolisms and associating each symbol with the sun god and other gods, respectively. in that respect is simply no ancient Sumero-Akkadian tell to support Sitchins identification. 3) If the sun is not the sun, then what ar the dots? The dots ar excessively sense impressions, as is best illustrated by the Sumerian-Mesopotamian depiction of the Pleaides ( vii dots together with commonsensical astronomical accuracy since they are visible to the naked eye). b The Pleaides are actually one of the most frequently render astronomical features in SumeroMesopotamian art.As Sitchin points out (and this is corroborated by actual scholars in the field its common knowledge), stars were associated with or considered to be heavenly beings gods. In Sumero-Mesopotamian artwork, a star represents all a god or an astronomical body. The same can be said of the sun it can any reference the literal sun or the sun god. There are three possibilities as to what VA243 is interpret (A) It is singling out a divinity fudge or special star and associating it with other stars in some sort of zodiacal representation. I siret consider this akinly because there are other far clearer representations of zodiacal constellations.Unless there are clear zodiacal connotations, a star was emblematic of a theology, which brings us to the endorse option. (B) More probable is the idea that the substitution star stands for a deity that has some association with fertility (as in crops) since the inscription describes an offering made by a worshipper (who is named) to a sit down god who is associated in the seal with fertile harvest. Since there are two other inventions in the seal in addition to the seated god, and one is the offerer, the remaining figure is likely a deity also associated with the offering. In promote of this possibility are the implements aAn excellent general knowledgeableness is Dominique Collon, Cylinder Seals. I am not saying the star is depicted amid the Pleiades, only that the artistic depiction of the Pleiades provides an excellent example of dots = stars. The Pleiadean depic tion is forever seven dots/stars. b shown on the seal with respect to these two figures veneering the seated god and the figures principal sumdress. Also in its favor is the fact that there are literally hundreds of such offering seals, and some(prenominal) devour a star in speed proximity to the figures contributes, signifying the figure is a deity (see the example). C) Since the star is surrounded by eleven other stars (dots), the artistic depiction could stand for the lead god of the Mesopotamian divine council and its other eleven ( hurrying tier) members. Recall that (as Sitchin again points out) the Mesopotamian council had 12 members. I become tell before that the 12 member council isnt endlessly consistent in Mesopotamian religion (at times eight gods are considered the council), moreover 12 is the more prevalent number. This thesis is attractive, but I cant say there is much to commend it over option B.The reader cogency be thinking at this point, Well, isnt t he sun god the loss leader of the pantheon so if this symbology points to the divine council the center symbol could still be the sun? This would be an erroneous line of thought since in SumeroMesopotamian religion the sun god is not the high god the high god is Anu (later, Marduk), not Shamash. These options are admittedly subjective, but one thing is certain the sun symbol does not conform to the abundantly frequent symbol for the sun in SumeroMesopotamian art. We are not dealing with a depiction of the solar system.Astronomer Tom van Flandern pointed this out years ago anyway, since the sizes of the planets around the alleged sun do not conform to the correct sizes of the planets and there distances from the pseudo-sun are not depicted in such a way as to depict elliptical (or at least varying) orbits. The link to van Flanderns critique is on my website. 4) There is not a virtuoso text in the entire corpus of Sumerian or Mesopotamian tablets in the piece that tells us the S umerians (or later inhabitants of Mesopotamia) knew there were more than five planets.This is quite a claim, but is demonstrable through the work of scholars who specialize in cuneate astronomy. Below I list all the major works on cuneiform astronomy (catalogues of texts, dissertations / books) and invite readers to check them out of a program library and look for themselves. Literally every cuneiform text that has any astronomical comment (even with respect to astrology and omens) has been translated, catalogued, indexed, and discussed in the available academic literature.The tablets are often quite detailed, even discussing mathematical calculations of the appearance of planetary bodies in the sky, on the horizon, and in relation to other stars. The field is by no means new, and is considerably developed. All of the above facets of the discussion are now offered in more detail with bibliography. I. The Inscriptions on VA 243 VA243 has three lines of text (line 1 is actually repe ated on both sides of the seal)The seal is transliterated (the Sumero-Akkadian signs in side letters) and translated in the principal publication of the Berlin Vorderasiatische Museums publication of its seal collection, Vorderasiatische Rollsiegel (West Asian Cylinder Seals 1940) by Mesopotamian scholar Anton Moortgat on rogue 101. This book is in German, so I offer the German and an English translation Line 1 = dub-si-ga Dubsiga a personal name of an apparently brawny personc Line 2 = ili-il-la-at Ili-illat another personal name, this time of the seals owner dein Knecht German for your considerationd Line 3 = ir3-suSo the full (rather boring) inscription of VA243 reads Dubsiga, Ili-illat, your/his servant. Nothing in the inscription suggests anything remotely to do with astronomy or planets. In an electronic mail accord with Dr. Rudi Mayr, whose dissertation was on cylinder seals, Dr. Mayr commented on the inscriptions and the seal and I come a hardly a(prenominal) comment s in blue The seated figure is a god the flounced garment is normal for deities (though kings start wearing them a little later) deities also pay off the distinctive headdress. Most scholars call it a horned headdress, but Ive always thought it looked more like flames than horns.Ancient texts often refer to deities having a bright, shining, brilliant aspect this is true across the ancient to the highest degree east witness the shining one terminology I discuss in The Facade and in several papers on my website they forefathert mention horns . . . The introducing figure also has the horns of divinity this is a watertight contextual argument that the symbol again, its not the sun to the upper left of the introducing figure is a star. Precisely because they SHINE, stars were associated with deities. Shamash, the sun god, had his own symbol of the sun.See below for what it looked like. c Personal email communication on Dubsiga with Dr. Rudi Mayr, whose dissertation was on cylinder seals. Dr. Mayr is also the source of the comment on the endorse line, which conforms to typical cylinder seal patterns. d Dr. Mayr noted to me in an email that the third line might also read his servant, which was his preference. II. The sunlight Symbol This is perhaps the biggest problem with Sitchins interpretation of VA243 signifying the solar system. evidently put, if the central symbol in his solar system isnt the sun, the interpretation collapses completely.Theres actually a good deal of evidence to demonstrate decisively that Sitchin is wrong here. Toward offering that evidence, well first introduce a few general comments on Sumero-Akkadian symbols and move to the specifics. A. usual Comments Like all ancient religions, Sumero-Mesopotamian religion had a great concern with heavenly bodies that could be discover with the naked eye. In particular, the sun, moon, and Venus were important focus points because of their ease of visibility, and each was artistically symbolize d and stood for a deity.In Sumer-Mesopotamian religion, the sun god symbology was very clear fair weather god = Shamash (Utu in the Sumerian languagee) The symbol of the sun god in Sumero-Mesopotamian religion was a central circle with four extended coat of arms with crinkly lines in between each arm (most common), or a circle with only crinkled lines. The entire symbol was itself nearly always I dont know any exceptions, but there may be one just being cautious here inner(a) a circle, as belowf The reader should note immediately that this is NOT the symbol on VA243.VA 243s pseudo-sun lacks the wavy lines and is not set inside a circle. This sun symbol is ubiquitous in Sumero-Mesopotamian religious artwork. The other common symbol for the sun god was the god in race upon a set of wings (a depiction akin to the move disc in Egyptian religion). e See Jeremy Black, Gods, Demons, and Symbols of Ancient Mesopotamia An Illustrated Dictionary (University of Texas Press, in conjunc tion with the British Museum, 1992) 168. This is an excellent reference source. Dr. Black is a well cognise Sumerian scholar.He was formerly the Director of the British School of archaeology in Iraq and is now university lecturer in Akkadian and Sumerian at Wolfson College, Oxford. f See above source, p. 168. The above classic solar disk iconography in Sumero-Mesopotamian religion is contrasted with the star symbol, used to symbolize either stars in constellations, any deity (the star is either over the deitys head or above it to the left of right), or Ishtar (Sumerian Inana), who stood for Venus, the most visible physical object in the sky aside from the sun and moong business line that this example has eight points.This is the most frequently attested style in Sumero-Mesopotamian religious art. The star also is found with six (like VA 243) or seven points, and the points even vary within the same seal or stele carving. It wasnt consistent in points, but what the symbol stood for was consistent either a star, planet, or deity but NOT the sun. The star symbol is either set within a circle or, far more often, not within a circle. It is all the way distinct from the sun symbol. How do I know that the symbol of VA 243 is a star and not the sun disk?Other than the obvious noted above that VA 243 does not have the wavy lines between the arms of the symbol and is not set within a circle Sumero-Mesopotamian religion often grouped the symbols for the sun god with that of the moon god (Akkadian = Sin Sumerian = Nanna) and Ishtar (Sumerian = Inana). This isnt surprising since they were so readily viewed. In short, they didnt confuse the symbols and neither should we. This grouped one-third is very prevalent in Sumero-Mesopotamian art, and compels the remark that the sun symbol and star symbol were high-minded from each otherSource Ursula Seidl, Die Babylonischen Kudurru Reliefs, Tafel 11, Zweite Gruppe, stele a = The Babylonian Kudurru Reliefs, coat 11, 2 nd Group, stela a. observe the wavy lines and encircled sun symbol on the right. Ursula Seidl, Die Babylonischen Kudurru Reliefs, Tafel 19, Vierte Gruppe, stela b = The Babylonian Kudurru Reliefs, Plate 19, 4th Group, relief b. product line the wavy lines and encircled sun symbol on the lower right. g See Black, 143. The symbols for sun and star/planet are also distinguished clearly in zodiacal artwork from MesopotamiaThe sun symbol (Left) and star symbol (Right) are succeeding(a) to each other under the serpent (Draco). Note the wavy lines of the sun symbol Source Ursula Seidl, Die Babylonischen Kudurru Reliefs, p. 47 = The Babylonian Kudurru Reliefs, p. 47 Here is a close-up of the sun (L) and star (R) symbol above. Note that the star in this case has eight points A second zodiac example The sun symbol (center) and star symbol (R of center) are next to each other under the snakes tail. Note the wavy lines of the sun symbol Source Ursula Seidl, Die Babylonischen Kudurru Reliefs , p. 0 = The Babylonian Kudurru Reliefs, p. 60 In the above example, note that (1) the star has seven points, and (b) the stars below it have six points. Note also that these smaller stars also LACK points they are just dots. This seven dot/circle arrangement is one of the most common motifs in Mesopotamian art, and denote the Pleiades. The point here is that dots = stars in Mesopotamian art when in an astronomical context (or a context where a deity is identified with a star). This is important for our consideration of VA 243. Again, here is a close-up A third zodiac exampleNote that the star symbol here has six points as does the VA 243 star. Source Ursula Seidl, Die Babylonischen Kudurru Reliefs, p. 23 = The Babylonian Kudurru Reliefs, p. 23 Some commentary on this last example is in order. The previous two examples clearly are in zodiac context, as is this one. Those previous two examples clearly have the sun symbol drawn in a port consistent with expected Sumero-Mesopotamian features (wavy lines, encircled) that unmistakably distinguishes the sun from the star symbol. The star symbol signifies the same astronomical body in each case, yet the number of points varies.This means that the number of points is unimportant for identifying the star symbol as a STAR or planet, NOT the sun. Hence one cannot say, well the star symbol usually has eight points, and the Sitchin seal has six, therefore its not a star but the sun. This is erroneous because these examples demonstrate clearly that a star symbol can have 6, 7, or 8 pts. , and LACKS wavy lines. The symbol on Sitchins VA 243 is NOT the sun. It is a star, and thus denotes a star, a god, or a single planet. This isnt my opinion, its the Sumero-Mesopotamian art convention.Lets move on to some cylinder seal examples of star symbols. As noted above, the star was designed to signify a deity or literal star or planet. Heres an example of a cylinder seal with Ishtar signaled as the deity by a star Source Henri Fra nkfort, Cylinder Seals A Documentary Essay on the Art and Religion of the Ancient Near East (London MacMillan and Co. , 1939) Plate XXVI-seal L In this example, the obvious star symbol has eight points, and is very akin(predicate) in design to the star symbol of VA 243. We know its a star and not the sun because the goddess depicted is Ishtar. Another star symbol of very resembling design to VA 243 is shown belowi The upper left hand side of this seal contains the winged sun disk above the head of what scholars refer to as a scorpion man (note his tail). Just to the right of the winged disk is our star symbol. This time the star has seven points, and is quite similar to VA 243. Note as well h See the discussion in Frankfort (pp. 177-178, 236, 254) and Black, p. 168. See also the magisterial survey E. Douglas van Buren, Symbols of the Gods in Mesopotamian Art, Analecta Orientalia 23 (Pontificum Institutum Biblicum, 1945) 8485. Frankfort, Plate XXXIII seal b. the far upper right c orner the seven stars grouped together are the Pleiades (to which we will return in our discussion). Below are several examples of seals with six pointed stars (Frankfort, Plate XXXIII seal d) Comments Note the six-pointed stars in the upper left and upper right corners. In both cases, note the presence of accompanying dots in groups of seven again, the Pleiades (the extra dot over the head of the smaller stand figure denotes a deity as it is a star).The seven dots = the seven stars of the Pleiades (the dots were interchangeable with pointed stars to denote stars). As E. Douglas van Buren, an expert on Sumerian and Mesopotamian art comments In the earliest representations of the 7 dots as yet known it can be seen that . . . they formed a ring or rose window around a central dot . . . From the early Babylonian pointedness onwards it is increasingly common to find the 7 dots arranged like stars in the constellation of the Pleiades, and in the last quarter of the second millenniu m the dots are shaped for the first time as stars. j This observation is important because it demonstrates that the pointed star + Pleiades pattern does not require a certain number of points on the stars. Recall that the same situation was true with the zodiac it does not matter how many points a star symbol has its a star, not the sun. Another example j E. Douglas van Buren, The Seven Dots in Mesopotamian Art and Their Meaning, Archiv fur Orientforschung XIII (1941) 277 see also E. Douglas van Buren, Symbols of the Gods in Mesopotamian Art, 74ff. and E.Douglas van Buren, The Rosette in Mesopotamian Art, Zeitschrift fur Assyriologie and vorderasiatische Archaeologie, new series, vol. 11 (1939, vol. 45 from old series) 104ff. (Frankfort, Plate XXXV seal h) In this seal the star has six points surrounding a central dot. Note again the Pleiades symbol (see below under the next point on the dots in VA 243). to begin with leaving the discussion of the star symbol, take note of the c lose coincidence in style between the star on VA 243 that Sitchin says is the sun and the star symbols we have noted above Frankfort XXXIII-b VA 243Ishtar star Now comparing these with the actual sun symbol III. The Surrounding Dots As I asked in the introduction to this paper, if Sitchins sun is not a sun, then what are the dots? The most apparent answer, based on the examples above, is that they too are stars. We have already seen that dots were used to depict the stars of the Pleiades, and showed that the seven dots = the seven star symbols elsewhere used for the same constellation. We also saw above in the seal of Frankfort Plate XXXIII-d that a single pointed star can be associated with dots which are also stars.It is almost that the star + seven dots symbology is saying, constellation = Pleiades. There is therefore abundant precedent for asserting that these dots in VA243 are stars. It could be that this seal is saying Constellation = the one with 11 stars. Since I dont kno w astronomy well, Ill let the reader ruminate that one. The introduction also noted that the symbology of the seal could just point to a deity and perhaps the divine council. Enough said on that. IV. On Sumerian or Mesopotamian Astronomical KnowledgeIn this regard I offer the reader an opportunity to challenge my assertion above (and I am just quoting specialists in cuneiform astronomical tablets) that there is not a single text in the entire corpus of Sumerian or Mesopotamian tablets in the world that says the Sumerians or Mesopotamians knew of more than five planets. Below are bibliographical references that anyone can access (the scholarly, dissertation level materials that one needs some knowledge of semitic languages and/or cuneiform, as well as a background in mathematics or astronomy, to really use are noted in their own category).In my paper on Nibiru (available on my website), Ill briefly go into what the Sumerians and Mesopotamians knew about the planets. For now, though , giving the reader these sources will suffice. General Sources Francesca Rochberg, Astronomy and Calendars in Ancient Mesopotamia, Civilizations of the Ancient Near East, vol. III, pp. 1925-1940 (ed. , Jack Sasson, 2000) Bartel L. van der Waerden, Science Awakening, vol. 2 The Birth of Astronomy (1974) Technical but notwithstanding Readable Wayne Horowitz, Mesopotamian Cosmic Geography (1998) N. M.Swerdlow, Ancient Astronomy and Celestial soothsaying (2000) Scholarly (Technical) Resources Otto Neugebauer, The Exact Sciences in Antiquity (1953) Otto Neugebauer, Astronomical Cuneiform Texts (1955) erica Reiner and David Pingree, Enuma Elish Enlil Tablet 63, The Venus Tablet of Ammisaduqa (1975) Hermann Hunger and David Pingree, MUL. APIN An Astronomical Compendium in Cuneiform (1989) Hermann Hunger and David Pingree, Astral Sciences in Mesopotamia (1999) N. Swerdlow, The Babylonian Theory of the Planets (1998) David Brown, Mesopotamian planetary Astronomy-Astrology (2000)