77:3.2 Bablot proposed to erect a pretentious temple of racial glorification at the centre of their then occupied territory. This temple was to have a tower the like of which the world had never seen. It was to be a monumental memorial to their passing greatness. There were many who wished to have this monument erected in Dilmun, but others contended that such a great structure should be placed a safe distance from the dangers of the sea, remembering the traditions of the engulfment of their first capital, Dalamatia.
77:3.3 Bablot planned that the new buildings should become the nucleus of the future centre of the Nodite culture and civilization. His counsel finally prevailed, and construction was started in accordance with his plans. The new city was to be named Bablot after the architect and builder of the tower. This location later became known as Bablod and eventually as Babel.
77:3.4 But the Nodites were still somewhat divided in sentiment as to the plans and purposes of this undertaking. Neither were their leaders altogether agreed concerning either construction plans or usage of the buildings after they should be completed. After 4.5 years of work a great dispute arose about the object and motive for the erection of the tower. The contentions became so bitter that all work stopped. The food carriers spread the news of the dissension, and large numbers of the tribes began to forgather at the building site. Three differing views were propounded as to the purpose of building the tower:
77:3.5 1. The largest group, almost 50%, desired to see the tower built as a memorial of Nodite history and racial superiority. They thought it ought to be a great and imposing structure which would challenge the admiration of all future generations.
77:3.6 2. The next largest faction wanted the tower designed to commemorate the Dilmun culture. They foresaw that Bablot would become a great centre of commerce, art, and manufacture.
77:3.7 3. The smallest and minority contingent held that the erection of the tower presented an opportunity for making atonement for the folly of their progenitors in participating in the Caligastia rebellion. They maintained that the tower should be devoted to the worship of the Father of all, that the whole purpose of the new city should be to take the place of Dalamatia — to function as the cultural and religious centre for the surrounding barbarians.
77:3.8 ¶ The religious group were promptly voted down. The majority rejected the teaching that their ancestors had been guilty of rebellion; they resented such a racial stigma. Having disposed of one of the three angles to the dispute and failing to settle the other two by debate, they fell to fighting. The religionists, the noncombatants, fled to their homes in the south, while their fellows fought until well-nigh obliterated.
77:3.9 ¶ About 12,000 years ago a second attempt to erect the tower of Babel was made. The mixed races of the Andites (Nodites and Adamites) undertook to raise a new temple on the ruins of the first structure, but there was not sufficient support for the enterprise; it fell of its own pretentious weight. This region was long known as the land of Babel.
4. NODITE CENTRES OF CIVILIZATION
77:4.1 The dispersion of the Nodites was an immediate result of the internecine conflict over the tower of Babel. This internal war greatly reduced the numbers of the purer Nodites and was in many ways responsible for their failure to establish a great pre-Adamic civilization. From this time on Nodite culture declined for over 120,000 years until it was upstepped by Adamic infusion. But even in the times of Adam the Nodites were still an able people. Many of their mixed descendants were numbered among the Garden builders, and several of Van’s group captains were Nodites. Some of the most capable minds serving on Adam’s staff were of this race.
77:4.2 Three out of the four great Nodite centres were established immediately following the Bablot conflict:
77:4.3 1. The western or Syrian Nodites. The remnants of the nationalistic or racial memorialists journeyed northward, uniting with the Andonites to found the later Nodite centres to the north-west of Mesopotamia. This was the largest group of the dispersing Nodites, and they contributed much to the later appearing Assyrian stock.
77:4.4 2. The eastern or Elamite Nodites. The culture and commerce advocates migrated in large numbers eastward into Elam and there united with the mixed Sangik tribes. The Elamites of 30,000-40,000 years ago had become largely Sangik in nature, although they continued to maintain a civilization superior to that of the surrounding barbarians.
77:4.5 After the establishment of the second garden it was customary to allude to this near-by Nodite settlement as “the land of Nod”; and during the long period of relative peace between this Nodite group and the Adamites, the two races were greatly blended, for it became more and more the custom for the Sons of God (the Adamites) to intermarry with the daughters of men (the Nodites).
77:4.6 3. The central or pre-Sumerian Nodites. A small group at the mouth of the Tigris and Euphrates rivers maintained more of their racial integrity. They persisted for thousands of years and eventually furnished the Nodite ancestry which blended with the Adamites to found the Sumerian peoples of historic times.
77:4.7 And all this explains how the Sumerians appeared so suddenly and mysteriously on the stage of action in Mesopotamia. Investigators will never be able to trace out and follow these tribes back to the beginning of the Sumerians, who had their origin 200,000 years ago after the submergence of Dalamatia. Without a trace of origin elsewhere in the world, these ancient tribes suddenly loom upon the horizon of civilization with a full-grown and superior culture, embracing temples, metalwork, agriculture, animals, pottery, weaving, commercial law, civil codes, religious ceremonial, and an old system of writing. At the beginning of the historical era they had long since lost the alphabet of Dalamatia, having adopted the peculiar writing system originating in Dilmun. The Sumerian language, though virtually lost to the world, was not Semitic; it had much in common with the so-called Aryan tongues.
77:4.8 The elaborate records left by the Sumerians describe the site of a remarkable settlement which was located on the Persian Gulf near the earlier city of Dilmun. The Egyptians called this city of ancient glory Dilmat, while the later Adamized Sumerians confused both the first and second Nodite cities with Dalamatia and called all three Dilmun. And already have archaeologists found these ancient Sumerian clay tablets which tell of this earthly paradise “where the Gods first blessed mankind with the example of civilized and cultured life.” And these tablets, descriptive of Dilmun, the paradise of men and God, are now silently resting on the dusty shelves of many museums.
77:4.9 The Sumerians well knew of the first and second Edens but, despite extensive intermarriage with the Adamites, continued to regard the garden dwellers to the north as an alien race. Sumerian pride in the more ancient Nodite culture led them to ignore these later vistas of glory in favour of the grandeur and paradisiacal traditions of the city of Dilmun.
77:4.10 4. The northern Nodites and Amadonites — the Vanites. This group arose prior to the Bablot conflict. These northernmost Nodites were descendants of those who had forsaken the leadership of Nod and his successors for that of Van and Amadon.
77:4.11 ¶ Some of the early associates of Van subsequently settled about the shores of the lake which still bears his name, and their traditions grew up about this locality. Ararat became their sacred mountain, having much the same meaning to later-day Vanites that Sinai had to the Hebrews. 10,000 years ago the Vanite ancestors of the Assyrians taught that their moral law of 7 commandments had been given to Van by the Gods upon Mount Ararat. They firmly believed that Van and his associate Amadon were taken alive from the planet while they were up on the mountain engaged in worship.