The Myth of a Sumerian 12th Planet: Nibiru According to the Cuneiform Sources

Michael S. Heiser Ph.D. candidate, Hebrew Bible and Ancient Semitic Languages University of Wisconsin-Madison Those familiar with either the writings of Zecharia Sitchin or the current internet rantings about the return of Planet X are likely familiar with the word nibiru. According to selfproclaimed ancient languages scholar Zecharia Sitchin, the Sumerians knew of an extra planet beyond Pluto. This extra planet was called Nibiru. Sitchin goes on to claim that Nibiru passes through our solar system every 3600 years. Some believers in Sitchins theory contend that Nibiru will return soon May of 2003 to be exact. These followers of Sitchins ideas also refer to Nibiru as Planet X, the name given to a planet that is allegedly located within our solar system but beyond Pluto. Adherents to the returning Planet X hypothesis believe the return of this wandering planet will bring cataclysmic consequences to earth.1 Is Sitchin correct Is Nibiru a 12th planet that passes through our solar system every 3600 years? Did the Sumerians know this?2 Are those who equate Sitchins Nibiru with Planet X correct in this view? Unfortunately for Sitchin and his followers, the answer to each of these questions is no. This paper will address these questions in the course of five discussion sections: Overview of the scholarship on Nibiru How often and where does the word nibiru occur in cuneiform texts? What does the word mean, and is there an astronomical context for the word in any of its occurrences? What are the cuneiform astronomical sources for our knowledge of ancient Mesopotamian astronomy? What do those sources tell us about Nibiru? If Nibiru is not a 12th planet (and hence not Planet X), what is it? Section One: Previous scholarly work on Nibiru While scholarly material on cuneiform astronomy is fairly abundant, specific treatments of Nibiru are rare. The last treatment of Nibiru in a journal article in the English language was in 1961, and was co-authored by the great Sumerian scholar Benno Landsberger, editor of the Sumero-Akkadian lexical lists I reference on my website in conjunction with Zecharia Sitchins abuse of Sumero-Akkadian vocabulary.3 An earlier article in German (1936) dealt

It is important to note that Sitchin himself does not claim that Nibiru is Planet X or that Nibiru is returning this spring (May 2003). 2 For readers who are familiar with Sitchins use of cylinder seal VA 243 as a defense for Sumerian knowledge of 12 planets, see the webpage on my website devoted to this error and the accompanying PDF file. 3 The article is B. Landsberger and J.V. Kinnier Wilson, The Fifth Tablet of Enuma Elish, Journal of Near Eastern Studies 20 (1961): 172ff. This is the scholarly journal of Near Eastern studies produced by the University of Chicagos Oriental Institute. The Sumero-Akkadian lexical lists (cuneiform bilingual dictionaries) are referenced on my website in the discussion of Sitchins idea that words like shamu refer to rocket ships. The Mesopotamian scribes tell us what these words mean in their own dictionaries (and Landsberger was the scholar who compiled these lists in a multi-volume work [in German]).

directly with the subject, and a recent German article (1990) does likewise.4 All of these articles were written well after the cuneiform documents / tablets that mention Nibiru as an astronomical body were known, and hence the authors had access to all the pertinent texts. Other works dealt with Nibiru (see below for sources and footnotes), but only in passing, as their focus was Babylonian astronomy in general. What you are reading in this present paper is an attempt to synthesize this material and account for all references to Nibiru in cuneiform tablets with an attempt to discern what exactly Nibiru is. Section Two: How often and where does the word nibiru occur in cuneiform texts? What does the word mean, and is there an astronomical context for the word in any of its occurrences? Fortunately for scholars and other interested parties, the work of the studies above and the editors of the monumental Chicago Assyrian Dictionary (= CAD hereafter) have located and compiled all the places where the word nibiru and related forms of that word occur in extant tablets. A look at the CAD entry (volume N-2, pp. 145-147) tells us immediately that the word has a variety of meanings, all related to the idea of crossing or being some sort of crossing marker or crossing point. In only a minority of cases (those references in astronomical texts) does the word relate to an astronomical body. Below is a brief overview of the words meanings outside our immediate interest, followed by specific meanings and references in the astronomical texts. General Meanings of Occurrences Outside Astronomical Texts Word meaning, of course, is determined by context. Nibiru (more technically and properly transliterated as ne4beru5) can mean. I have underlined the form of nibiru for the reader: place of crossing or crossing fee In the Gilgamesh epic,6 for example, we read the line (remarkably similar to one of the beatitudes in the sermon on the Mount): Straight is the crossing point (nibiru; a gateway), and narrow is the way that leads to it. A geographical name in one Sumero-Akkadian text, a village, is named Ne-bar-tiAsh-shur (Crossing Point of Asshur). Another text dealing with the fees for a boatman who ferries people across the water notes that the passenger paid shiqil kaspum sha nebi-ri-tim (silver for the crossing fees). ferry, ford; ferry boat; (act of) ferrying For example, one Akkadian text refers to a military enemy, the Arameans: A-ra-mu nakirma bab ni-bi-ri sha GN itsbat7 (The Arameans were defiant and took up a position at the entrance to the ford [gate, crossing point]). In another, the Elamites are said to ina ID Abani ni-bi-ru u-cha-du-u ([to] have cut off the ford [bridge, crossing way] of the river Abani). I think the root idea of the nibiru word group and its forms as meaning something with respect to crossing is clear, and so well move on.8 A. Schott, Marduk und sein Stern (Marduk and his Stars), Zeitschrift fur Assyriologie 43 (1936): 124-145; Johannes Koch, Der Mardukstern Neberu (Marduks star Nibiru), Welt und Orients 22 (1990): 48-72. 5 For the most part in this paper I have not used the standard scholarly transliteration font with diacritical marks. I have instead tried to spell Akkadian words phonetically for readers. An exception would be the chart of Nibiru references below. 6 Tablet X, ii:24. 7 The GN refers to a determinative for a geographic name. 8 Sitchin of course notes the basic crossing meaning in his book. One just needs a dictionary for this, as the above indicates. He then supplies without textual support the idea that Nibiru is a planet that crossed paths with other planets in our solar system on its regular 3600 year course. The rest of this paper will demonstrate the flaws in this view.
4

Nibiru as Referring to an Astronomical Body The following is an exhaustive list of the word nibiru in astronomical texts and/or astronomical contexts. If one wants to know what Nibiru as an astronomical body is, one is dependent on these texts unless, like Zecharia Sitchin, one makes up meanings to prop up a theory. One either lets the texts tell you what Nibiru is, or ignores the scribes in favor of Sitchin. I have, in these cases, given (a) the Mesopotamian text where the word occurs; (b) a Sumero-Akkadian transliteration;9 (c) a brief translation; (d) the page references to English translations of the Mesopotamian text in which the word occurs, so the reader can check the context and study further. (Note as well that in Section Three I discuss each occurrence in more detail and in context). In the following chart, superscripted d = the cuneiform sign for god (Dingir), and so neberu may refer to a god (recall that Sumerians and Mesopotamians associated heavenly bodies with deities) superscripted MUL = the cuneiform sign for star (and so neberu is a star the texts tell us this point blank) subscripted numbers = the numerical reference number for Sumerian signs that can stand for more than one syllable. This is a scholarly convention for keeping such overlapping signs distinct so the texts can be read accurately.

At the risk of some redundancy, you will notice quickly that Nibiru is preceded by both d and MUL, and so is referred to as a deity and a star. As Sitchin himself notes on various occasions (and this is common knowledge to ancient near eastern scholars), ancient people often identified the stars or planets as gods, as though the stars were deified beings. This is one reason why even in the Old Testament the sons of God are referred to as stars (cf. Job 38:7-8). In the texts that follow, Nibiru was regarded as a planet (specifically, Jupiter, but once as Mercury), a god (specifically, Marduk), and a star (distinguished from Jupiter). If youre confused, you arent alone. This tri-fold (fourfold if you count Mercury) designation for Nibiru is why scholars of cuneiform astronomy have not been able to determine with certainty what exactly Nibiru is. Well go into the problem more in later sections. One thing is certain from the texts, though: Nibiru is NEVER identified as a planet beyond Pluto.

Transliteration refers to putting the characters of a foreign language into English letters and sounds so as to enable us to verbalize the text. Translation, on the other hand, is taking that text and putting its meaning into the appropriate words of another language. At times in printed works dealing with the texts in question the editing / layout differs (e.g., capitalizing or superscripting).

Occurrence

Sumero-Akkadian Transliteration

Meaning

1 Enuma Elish Tablet V, line 6

u8-s\ar8-s\id man8-za8-az d Ne8-be8-ru ana ud8-du8-u rik8-si8s\u8-un Ne8-be8-ru ne8-be8-re-et s\ame, u ers[eti lu tameh}ma
d d

He [Marduk in context] set fast the position of Nibiru to fix their [the stars] bounds let Nibiru be the holder of the crossing place of the heaven and of the earth Nibiru is his [marduks in context] star, which he made appear in the heavens . . . [130-131] The stars of heaven, let him [Nibiru] set their course; let him shepherd all the gods like sheep. the red star which stands in the south after the gods of the night [the stars] have been finished, dividing the sky in half, this star is Nibiru, (i.e., Marduk). When the stars of Enlil have been finished, one big star although its light is dim divides the sky in half and stands there: that is, the star of Marduk, Nibiru, Jupiter; it keeps changing its position and crosses the sky. (the star) Nibiru

English Translation Source Horowitz, 115, 161

2 Enuma Elish, Tablet VII, line 124 3 Enuma Elish, Tablet VII, line 126, 130-131

Horowitz, p. 115;

Ne8-be8-ru kakkabu- s\u s\a ina s\ame, u-s\a-pu-u

Horowitz, p. 115;

130-131 do not contain the name Nibiru, but elaborate on 126.

4 Astrolabe B, the Star catalogue (known as KAV 218B ii, lines 2932)

MUL SA5 s\a ina ZI imU18 LU EGIR DINGIR mes\ GI5 ti ug-da-mi-ru-nimma AN-e BAR-ma GUBiz MUL BI d Ne8-be8-ru
d

Mul.Apin

AMAR.UD

5 Mul.Apin I.i:3638

k|4ma kakkabu4 s\u4t dEnlil ugdammiru4ni is\ten kakkabu4 rabu4 s[essu da)mat s\ame, us\tams\alma izzaz kakkab d AMAR.UD Ne8-be8-ru SAG.ME. GAR manza4ssu ittanakkir s\ame, ibbir
Numbers 6-7 = the word MUL Ni-bi-rum (in a list of stars) Numbers 8-9 =
d

6 7 8 9 10 11 12 13

Various star lists; (#s 6-7 = CT 26.41..v.1; 44.ii.12 ) (# 8,9 = CT 25.35.7; 36.6) (# 10-13 = CAD, p. 147; Omen Texts; see abbrevs. in CAD and last column here)

Ne8-be8-ru Marduk re4me4nu,

(the god) Nibiru, the merciful Marduk (the star) Nibiru (the god) Nibiru

Cuneiform texts from Babylonian Tablets (=CT) Mul.Apin K = tablets on the Kouyunjik collection of the British Museum; LBAT = Late Babylonian Astronomical and Related texts, ed. By J. Sachs Mul.Apin

Numbers 10-11 have the word MUL Ni-bi-rum Numbers 12-13 have the word
d

Ne8-be8-ru

14 15

Tablets K.6174:9 and K.12769:6

Both have the phrase:

DISH MULUDU.IDIM.GU4 UD AN-e BAR-ma GUB-ma

d

If Mercury divides the sky and stands there, [its name] is Nibiru.

Ne8-be8-[ru s\ums\u]
(the star) Nibiru

16 17

Two omen texts (CAD, p. 147)

Two short astronomical omens have MULNi-bi-rum

As noted previously, Nibiru was regarded as a planet (specifically, Jupiter, but once as Mercury), a god (specifically, Marduk), and a star (distinguished from Jupiter). In the next section, Section Three, Ill provide some information as to what the most important sources for cuneiform astronomy are. Specifically, any of the above references that add commentary about Nibiru (as opposed to just listing the name) will be discussed. With that background well head to Section Four and discuss the specific lines in context that talk about Nibiru. The final section of the paper, Section Five, will sketch the scholarly attempts to understand and explain the above (apparently) contradictory descriptions of Nibiru. Section Three: What are the cuneiform astronomical sources for our knowledge of ancient Mesopotamian astronomy? Cuneiform tablets that contain astronomical data or references to astronomical bodies date as far back as 1800 B.C.10 The dating of cuneiform sources is secure,11 but this date is not nearly as old as Zecharia Sitchin claims for Sumerian astronomical knowledge. The chronological gap is due to the fact that Sitchin does not derive his views from the tablets themselves, but from his imaginative interpretation of them. Sitchins entire cosmological-mythological system is based on three lines of argument: (1) The cylinder seal VA 243, which is dismantled in another PDF file on my website.12 In a nutshell, the sun on the seal (which allegedly depicts the solar system) is not the sun based on the consistent style of the actual sun symbol in SumeroMesopotamian seals and art. Without a sun, you dont have a solar system. (2) The claim that Nibiru lies beyond Pluto and is home to the Anunnaki, neither of which come from the actual texts (see the chart above13). (3) The reconstruction of the formation of our solar system, accomplished by matching the names of gods in Sumerian creation-cosmological texts with planets and then describing a cosmic billiards scenario supposedly conveyed to us in these

10

Francesca Rochberg, Astronomy and Calendars in Ancient Mesopotamia, Civilizations of the Ancient Near East, vol. III, ed. Jack Sasson (2000): p. 1925. This is likely the best introduction lay to the subject, and so I use it here throughout. 11 The reader must realize that dating ancient tablets is not arbitrary. Dates are determined by several methods: (1) The names of kings or other important figures in texts (like generals or priest) who are cross-referenced in other sources, often from other countries (like Egypt). In the case of kings, these names are then matched to king lists or other lists that tell us the number of years in succession each king reigned. One can therefore start plotting out a chronology in conjunction with the records of other ancient peoples. Starting points or benchmarks are obtained by Greek or Roman records (which take us well into the AD and several centuries backinto BC). (2) Astronomical events mentioned in texts (like eclipses) that can be plotted today via modern astronomical techniques and records. Often these events also show up in other ancient sources as well. (3) Important events that show up in texts (like battles or treaties) that reference other nations or are themselves recorded in other sources (common for both parties in treaties to record them). Again, these can be cross-referenced. (4) Once a body of cuneiform tablets accumulates that can be chronologically dated, scholars make note of changes in vocabulary, style, and grammar. This enable them to date tablets that do not have any of the chronological markers in them noted above. To illustrate, if you found a letter in your attic or a yard sale that had words like thee or thou in it, youd know immediately that the letter could be an approximate number of years old. Once you checked with experts, you could get it quite close (at least to the decade). If you found a letter that LOOKED old, but had the word email in it, youd also know it couldnt be older than the year when email came into being. 12 See www.facadenovel.com/SitchinPDFpapers.htm. 13 If one wants to disagree with the chart, I invite the reader to simply look up the references to Nibiru in the Chicago Assyrian Dictionary and then go look up the English translations in the sources in the charts, as well as the bibliography at the end of this paper.

texts. Cuneiform astronomical texts never list any more than five planets14 (seven if one counts sun and moon), and actually tell us which planets are which gods in their mythology. It should be no surprise that the Sumero-Akkadian planet-god correlations disagree with Sitchins.15 The oldest cuneiform astronomical texts deal with omens (called by scholars, celestial divination texts). The detailed nature of omen texts (ca. 1800 BC), however, does raise a caveat in the dating. While our oldest texts go back to 1800 BC, it is apparent that celestial divination (and hence astronomical observation) did not come into existence at that time its already systematized. This argues for an older date, but precision is based only on speculation. In regard to an older astronomy than 1800 BC, the reader should be advised that all I am saying (with scholars of this field) is that the practice of observing the heavens is older than 1800 not that the Sumerians could have known how many planets there were. We have, in fact (see below) full-blown astronomical tablets with SUMERIAN star names (Sumer as a civilization pre-dates 1800 BC), yet it is these very tablets that inform us that the Sumerians only knew of five planets (plus sun and moon). They are not incomplete either, as though they forgot a few or left them off the tablet. MUL.APIN is a complete astronomical cycle of observations its a compendium of Sumero-Mesopotamian astronomy. But on to specific sources now! As experts in Sumero-Mesopotamian astronomy note, three texts characterize the interest of Babylonian astronomy before 500 BC, as well as the level of penetration into astronomical phenomena attained in this period.16 These three texts are: Enuma Anu Enlil (which is not the same as Enuma Elish), the Three Stars Each tablets (better known as Astrolabes), and MUL.APIN. The first of these has little bearing on the Nibiru matter. When we discuss Nibiru momentarily, we shall also need to look at Enuma Elish Tablet V which, though not an astronomical text, does mention Nibiru. Enuma Anu Enlil This tablet mathematically calculates the duration of lunar visibility throughout a thirty day equinoctial month.17 Since the length of night changes from month to month, the Babylonians also devised a method of mathematically calculating lunar visibility for any day of the year.

14 15

See the chart from MUL.APIN below. Again, you either get your facts from the Sumero-Akkadian texts and scribes or Sitchin. The choice seems obvious enough to me. 16 The quotation is from Rochberg, p. 1927, but see also the bibliography at the end of the paper. 17 Rochberg, p. 1927.

Three Stars Each or Astrolabe Rather than a concern with lunar visibility, the astrolabes are concerned with the variation in length of daylight throughout the year.18 The main content of the astrolabes is a fixed star calendar in which months of heliacal risings are given for three fixed stars in each of the twelve months in a schematic year.19 Hence the three stars each name for these tablets. In other words, three fixed stars were observed each month as to the point / time of their appearance over the horizon just prior to the suns appearance. These stars [were] further assigned to three paths in the sky, named for the three great gods Anu, Enlil, and Ea. The paths were defined with respect to the eastern horizon and represent areas of the sky in which one sees stars rise in seasonal regularity (one of the chief differences between them and the planets). The attempt to place the stars in the sky and to describe their cyclical return to their place accounts for the modern title Astrolabe.20 To illustrate the content of the astrolabe,21 scholars have arranged the data in the cuneiform sources in astrolabe fashion (note the red asterisk where Nibiru, star of the god Marduk [Jupiter; MULNeberu dMarduk] is mentioned):

Rochberg, p. 1929. Ibid., 1929. 20 Ibid., 1929. 21 The three illustrations are from W. Horowitz, Mesopotamian Cosmic Geography (Eisenbrauns, 1998): 156, 165, 173.
19

18

One observation is appropriate before moving on. The fact that these stars in the astrolabe are all fixed may suggest that since Nibiru is described as Marduk-Jupiter and also Mercury in one text, and yet changes course (see # 5 reference in the chart above), this shows that the fixed star of Nibiru may have changed position, depending on when its observation in the various texts was made. This is descriptive of precession and/or pole shift. More on that idea below under Section Five. The three paths of the sky may be illustrated as well, using the suns path as an example:

MUL.APIN This cuneiform text (set of two tablets) is an astronomical compendium that catalogues and systematizes a wide variety of celestial phenomena . . . [it] represents a comprehensive summary of the astronomical knowledge of the period about the seventh century BC.22 The first tablet begins by listing the fixed stars assigned to the three paths noted in the astrolabe material. Dates of heliacal rising of thirty-six fixed stars or constellations are given, twenty22

Rochberg, p. 1930. Unless otherwise noted, this section is a summation of Rochberg, p. 1930.

four of which overlap with the thirty six stars of the astrolabe (including Nibiru). Tablet two continues with the path of the sun, moon, and planets. Appearances and disappearances of Venus, Jupiter, Mars, Saturn, and Mercury are provided, along with discussion of winds, the solar year, length of daylight at cardinal points of the year, and duration of the moons setting. MUL.APIN

Section Four: What do these sources tell us about Nibiru? In concert with the chart of references to Nibiru, well focus the rest of the discussion on those texts and passages that do more than just list Nibiru among stars. The major references to Nibiru are Enuma Elish (mentioned only in the chart thus far), the Astrolabe, and MUL.APIN. Enuma Elish (esp. Tablet V) Enuma Elish is no doubt familiar to those who have heard of Zecharia Sitchin or Niburu before. This Mesopotamian epic recounts the origin of the universe in a total of seven tablets. In the closing portion of Tablet VI and through most of Tablet VII the gods proclaim

the fifty names of Marduk. In Tablet VI, lines 39-44, Marduk divided the Anunnaki gods into two groups: 300 in heaven and 300 on earth. After doing this (lines 55ff.), the Anunnaki petition Marduk to be allowed to build a sanctuary, and remind Marduk that he had earlier promised to build Babylon. The Anunnaki then build Babylon at Marduks behest, followed by their own shrines. Tablet VI, line 121 through Tablet VII, line 138 contains the pronouncement of Marduks names. One of these names of Marduk, in line 124 of Tablet VII, is Nibiru. Ill following Horowitzs translation below (with interspersed comments on my own).23 In line 124 the name is given in Sumerian (Nibiru prefixed by the DINGIR sign for deity) and then a short Akkadian description follows:
d

Ne8-be8-ru ne8-be8-re-et s\ame, u ers[eti lu tameh}ma

Nibiru: let him/it [Nibiru] be the holder of the crossing of heavens and earth. (line 125 follows: . . . so that they [the heavens] cannot cross above and below, but must wait for him [Nibiru]).
Observation: Here we have a specific Sumero-Akkadian text that says Nibiru is the name of Marduk. Below well see that Marduk was the name of the planet Jupiter. Nibiru cant be a planet beyond Pluto if its Jupiter. Nibiru-Marduk-Jupiter has something to do with a crossing place that is, this astronomical body itself isnt DOING the crossing, but marks or is positioned at a crossing point. This is another point of contradiction with Sitchins teachings, as he argues it is Nibiru that is mobile and crosses into the orbital paths of our solar systems planets. The texts do not say this. Tablet VII then continues in lines 126-127 with this statement:
d

Ne8-be8-ru kakkabu-s\u s\a ina s\ame, u-s\a-pu-u

Nibiru is his [Marduks] star, which he made appear in the heavens.

lu-u8 s[a-bit kun-sag-gi s\u-una s\a-a-s\u lu-u8 pal-su-s\a

He [Nibiru] is the one who holds the turning point [the crossing point, juncture]; they must look to him.
Observation: Horowitz notes that the word kunsaggu is only attested in Enuma Elish. There is a kun-sag-ga in another text where that word is paralleled by the word muh~ru , which is a street sign or marker for a turning point during a processional circuit. At any rate, Nibiru marks some sort of juncture or intersection. The final reference to Nibiru in Tablet VII is lines 130-131, where the name does not occur, but which continues the thought of lines 126-127:

The stars of heaven, let him [Nibiru] set their course; let him shepherd all the gods like sheep.
Observation: The text clearly labels Nibiru with the DINGIR sign again, and yet calls it specifically a star (kakkabu is the generic word for star in semitic; cf. Hebrew kkb). It also says that Marduk-Jupiter made Nibiru appear. Could this be a reference to a cataclysmic event, or perhaps some positional phenomenon, or is it just a mythological statement? Whatever Nibiru is it seems either Jupiter itself (the
23

Mesopotamian Cosmic Geography, pp. 114-115.

apparent plurality being only a renaming of the same thing) or some star inextricably connected to Jupiter, it regulates the stars keeping them in their courses. Tablet V of Enuma Elish echoes the words Tablet VII. This is the portion of the epic that deals with Marduks arrangment of the stars. Lines 1-8 read: 1) 2) 3) 4) 5) 6) 7) 8) He [Marduk] fashioned the stations for the great gods. Their stars, their likeness he set up, the constellations. He fixed the year, drew the boundary lines. Set up three stars for each of the 12 months. [a reference to the astrolabe setup] After he drew up the designs of the year. He set fast the station of Neberu to fix their bands. So that none would transgress or be neglectful at all. He set the station of Enlil and Ea with it.

Observation: This station is explained by scholars by referring to the above lines (124-127) in Tablet VII. Nibirus stationing is taken to be the special role assigned by Marduk: some sort of regulating point or influence over the stars that seems to dictate the courses of the stars. Astrolabe B As noted in the reconstructed astrolabe above, Nibiru and the stations of Enlil and Ea are identified with either the last month of the old year (Adar), but could admittedly be associated with the first month of the new year (Nisan).24 Astrolabe B, column ii, lines 2932 read:

The red star which stands in the south after the gods of the night [the stars] have been finished, dividing the sky in half, this star is Nibiru-Marduk.
Observation: At the very least, as Horowitz notes, the above text in the Astrolabe indicates that Nibiru, Marduks star, along with those stars of Ea and Enlil were to be found in the sky as the old year passed and the new year began. The phrase red star is interesting, and makes one think of Mars. The Mesopotamians of course knew of Mars (its orbit is catalogued in MUL.APIN), however. My astronomical knowledge is minimal. Perhaps (and this is a guess) if Mars appears colored red and not colored red at different times there could have been some confusion. Is there a time when Mars follows Jupiters path so as to confuse an association to the ancient observer? If so, Nibiru and Mars might be correlated. MUL.APIN Tablet I, col. 1, lines 36-38 The words of these lines mirror the texts above:

When the stars of Enlil have been finished, one big star although its light is dim divides the sky in half and stands there: that is, the star of Marduk, Nibiru, Jupiter; it keeps changing its position and crosses the sky.

24

Horowitz, 116.

Observations: The phrasing, the star of Marduk, Nibiru, Jupiter . . . is significant. The Sumero-Akkadian text here reads: MUL dAMAR.UD ne-bi-ri DIS$ MULSAG.ME.GAR Nibiru is clearly called the star of Marduk, and is Jupiter. Oddly, here Nibiru crosses the sky and so appears mobile but elsewhere it was a fixed star. This again despite the mobility cannot refer to a planet beyond Pluto for two reasons: (1) Nibiru is visible EVERY YEAR; (2) it is (again) either a star associated intimately with Jupiter or IS Jupiter. How do we know the above phrasing refers to Jupiter? Because MUL.APIN catalogues the paths of the known planets (five, plus sun and moon as planets, for seven). Here is a tabulation of the planet names in MUL.APIN, cited from the major technical study of these tablets:25

As noted earlier, two other tablets in the above chart aside from these major references refer to Nibiru as Mercury. More will be said in that regard below under Section Five. Summation to This Point: What do the cuneiform texts tell us about Nibiru particularly in contradiction to Zecharia Sitchin? Heres the list:

25

Hermann Hunger and David Pingree, MUL.APIN: An Astronomical Compendium in Cuneiform, Archiv fur Orientforschung 24 (Verlag Ferdinand Berger & Sohne Gesellschaft MBH, Austria, 1989): p. 146

1) Nibiru is called a star. 2) Nibiru is called a planet nearly always Jupiter-Marduk, but once Mercury, and never anything beyond Pluto or the known planets. 3) The Sumerians, by their own records, knew of only five planets (and accepted the sun and moon as planets). 4) Nibiru is never mentioned in any respect with the Anunnaki; it is never said to have been or be inhabited. 5) Nibiru is both a fixed star in some relationship to constellations (whether a member or just in proximity is unknown) that holds them in their courses, but is also described as changing position and crossing the sky at times. 6) Nibiru was seen every year, which demolishes Sitchins view of a 3600 year cycle for it. Hopefully the reader is getting a hint of two things: (1) That Sitchins teachings are false; (2) that there seems to be warrant for the single scholarly article I referenced in the introduction that postulated Nibiru might be the pole star which has changed position in the sky. Unfortunately, I do not know much about astronomy so I cannot evaluate this. I will, in the final section, lay out the now-rejected scholarly interpretation of Nibiru (I am not referring to Sitchin here, but actual Sumero-Mesopotamian scholars of the last century) and the pole-shift interpretation.