00000000000000000000000000 Excellere Ezine 88. Casa Juillet.

Noviembre 2010 00000000000000000000000000

Contenido- Content Conceptos.............por Abulia Gomez Cooperar con los que tienen poco,,,,,,,, Director Shafer Astronomy......................por Dieter Gundlich Sumerio...................por Doctor Farthom Climbor Enki's journey to Nibiru...............By Bob Davenport Comentario sobre Scribd..............Por Alfredo Juillet 000000000000000000000000000000000 Conceptos..........por Abulia Gomez. 000000000000000000000000000000000

HABITO (lat. habitus): Forma de tendencia apetitiva no nativa, que se adquiere por la repeticin de los actos y que nos dispone a realizarlos con mayor facilidad, rapidez, perfeccin y con menor consciencia. Se ha llamado al hbito "segunda naturaleza" HECHO: Cuanto acontece o sucede en la Naturaleza. HEDONISMO: Teora moral que constituye al placer (hedon) en bien ltimo o supremo fin de la vida humana. Se dice tambin de la tendencia a buscar el placer. HERMENEUTICA: Tcnica de interpretacin. Sistema interpretativo. HETEROGENEIDAD (de los fines): Frecuente disparidad o contraposicin de finalidades subjetivas y objetivas en la realizacin de un mismo hecho. HETERONOMIA (moral): Calificativo genrico dado por Kant a los dems sistemas de moral, por oposicin al suyo, pretendidamente autnomo HEURISTICA: Arte o tcnica de la bsqueda o investigacin. Mtodo heurstico, por oposicin al didctico o de enseanza. HILEMORFISMO: Teora fsica aristotlico-escolstica, segn la cual los seres materiales estn compuestos de dos principios: la materia prima (ul) y la forma sustancial (morf), que explican respectivamente su concrecin o individualidad y su universalidad y propiedades generales o comunes. HILOZOISMO: Opinin segn la cual la materia contiene en s un germen de vida. Concepcin de la Naturaleza como un inmenso ser animado o animal. HIPOSTASIS: Nombre que daba Plotino a las diversas emanaciones o grados de ser que brotaban de Uno o principio del ser. En la Escolstica, trmino semejante a SUPUESTO HIPOTESIS: Antecedente de una proposicin condicional o hipottica. Enunciado que slo se puede probar por sus consecuencias.

HISTORICISMO: Teora que reduce el mbito de lo humano a conocimiento histrico. Se relaciona esta teora con el VITALISMO (vid.) y con el RELATIVISMO (vid.). HOLISMO: Teora inversa del mecanicismo, que supone a los procesos fsico-qumicos como dependientes o derivados de los biolgicos. HOMBRE (lat. homo): Animal racional, segn la definicin clsica (gnero prximo y diferencia especfica) que lo compara con lo que es inferior a l. HOMEOMERIAS: Partes semejantes. Segn Anaxgoras, elementos cualitativamente diversos que componen todo cuerpo, con predomimo de unos u otros en cada caso. HUMANISMO: Movimiento artstico que caracteriz al Renacimiento italiano del siglo XV por su aficin a las letras y las ciencias humanas, con paralelo abandono de la teologa y la metafsica, que se probaron inutiles perdidas de tiempo nacidas de la ignorancia de tiempos antiguos, derivados a su vez de la tergiversacion semita de la verdadera historia, en que a seres avanzados tecnologicamente se les atribuyeron dones sobrenaturales que nunca tuvieron, fundiendolos mas tarde en un solo ser imaginario al que llamaron Dios, atribuyendole toda clase de poderes omnimodos, y haciendose sus servidores (sacerdotes) y asi recopilando dinero y riquezas a la par que poder sobre sus seguidores alienados. oooooooooooooooooooooooooooooooooooo Cooperar con los que tienen poco..........por Director Shafer. 000000000000000000000000000000000000 Amigos : Es honrado apadrinar un nio? Lo primero que hay que aclarar es la terminologa, . Mi experiencia en Iberoamrica me dice que en cada lugar el espaol se habla de modo diferente y que usamos las palabras para referirnos a realidades distintas. Por eso, creo necesario aclarar qu se entiende por una y otra palabra.

Por adopcin se entiende cuando una familia se hace cargo de un menor llevndolo a su propia casa de modo permanente y con las mismas responsabilidades que si fuera su propio hijo, mediando los requisitos legales para ello.

Por apadrinar se entiende la prctica de dar una cantidad de dinero a una institucin benfica para sostener el mantenimiento y la educacin de un nio por un perodo de tiempo, manteniendo un contacto personal con l, generalmente postal.

Ambas son realidades que implican de modo radicalmente distinto al nio y a quien pretende auxiliarle. La primera supone un compromiso completo de por vida y la segunda, como veremos, algo muy diferente. Aunque adoptar un nio pobre no debe servir para quedarse ah; sino que lo honrado, es seguir luchando contra un sistema que produce pobres en serie, y para vencer la buena conciencia de que ya se ha hecho lo bastante por los empobrecidos. Sin olvidar, que existe un autntico mercado de robo y venta de nios detrs de muchas "adopciones internacionales", como es notorio en algunos procesos judiciales . Y como nos pueden decir muchas personas que viven en tantos lugares de los pases empobrecidos, donde se compran bebs en los hospitales o sencillamente desaparecen de las barriadas ms pobres.

No insistimos ms en ello porque el tema que nos ocupa es lo que las ONGs llaman "apadrinar" un nio.

Lo primero que quiero dejar claro es que desde el punto de vista de las organizaciones que lo promueven es una tcnica de marketing. Saben muy bien lo difcil que es captar la atencin de los posibles donantes ms cuanto mayor es la "oferta" de organizaciones benficas- y especialmente lograr una aportacin cuantiosa por parte de estos en una cultura en la que hace siglos que la limosna se convirti en dar unos cntimos de lo que nos sobra. Pedir dinero para un centro educativo, un pozo, el saneamiento de un poblado,... no mueve los sentimientos y menos los bolsillos. Dividir el importe del proyecto entre un numero determinado de nios y asignar cada nio a una persona es ms

efectivo. Es una tctica para conseguir socios estables que cada mes entreguen sus 10.000 o sus 20.000 pesos cl, ya que, de otro modo, hay mucha gente que no daran con facilidad esa cantidad o no la mantendran en el tiempo.

Es una tcnica de marketing que maneja los sentimientos y el individualismo (apadrino a "mi" nio), y que supone especialmente una complicidad con los grupos de comunicacin y las grandes empresas donantes a las ONG. Estas no se ven denunciadas por su responsabilidad en las causas de la miseria, y adems, se les proporciona un nuevo cauce para sus conocidas estrategias de marketing solidario destinadas a crear una buena "imagen corporativa",... .

Todas estas, son prcticas que, en definitiva, ponen de manifiesto el espritu burocrtico que domina unas ONG cada vez ms impregnadas de la cultura neo-liberal que extiende sus criterios empresariales a toda la vida social, y que se rigen, sin disimulos, segn los dictados de los manuales de "gestin de entidades no lucrativas" elaborados por conocidas escuelas de negocios. Estn, por tanto, cada vez ms lejos de un compromiso real por combatir al Imperialismo que impone su modelo de globalizacin.. Aunque esto no es nada nuevo, si recurrimos a la historia vemos como muchas de estas "obras de cooperacin" repiten el modo de actuar de las viejas "obras benficas" con que la burguesa quiso acallar las protestas del movimiento obrero en el s. XIX.

Esto es as, pero no es lo que ms me preocupa, el problema ms grave de "apadrinar nios", como el de todo asistencialismo, es el efecto narctico que produce sobre la sociedad y, en consecuencia, su contribucin positiva a que se perpeten el sistema econmico y las formas de vida que causan el empobrecimiento de tantas familias y la muerte por hambre de 50.000 nios cada da. Los que llevamos aos denunciando las causas del Hambre, del Paro y de la Esclavitud Infantil y dialogamos, de este modo, sobre el tema con cientos de personas cada ao, sabemos que junto a las respuesta tpicas de la indiferencia (no tengo tiempo, no me interesa de momento,... ) hay una respuesta que cierra especialmente a las personas para una reflexin y un dilogo sobre las causas polticas y econmicas del hambre y sobre la

responsabilidad de nuestro modo de vida como enriquecidos en ellas, es la respuesta "Yo ya tengo apadrinado un nio".

Si partimos de que el hambre es un problema poltico, pues con las tecnologas disponibles el mundo podra alimentar hoy a ms del doble de la poblacin actual (eso s, no al ritmo de derroche consumista que nos parece "normal" a las sociedades enriquecidas), y que, por tanto, tiene solucin transformando de raz las relaciones comerciales, financieras, tecnolgicas y polticas que causan el enriquecimiento de unos pocos y el aumento continuo de los que mueren de hambre, la respuesta "YO YA [hago bastante] con apadrinar un nio" pone de manifiesto hasta qu punto esta prctica, y cualquier otro asistencialismo ms o menos disimulado, apuntala un sistema injusto y es, por tanto, una agresin objetiva a millones de empobrecidos que lo estn padeciendo. Esta impidiendo que se tome conciencia poltica sobre el problema del hambre y que la sociedad se organice para erradicarlas.

Si quiere ser honrada, la solidaridad exige un compromiso a un doble nivel. Primero no dar de lo que nos sobra, sino compartir hasta lo necesario para vivir. Ya que lo superfluo es de justicia que se "restituya" a sus legtimos dueos que son los empobrecidos a quienes se ha robado, y slo dando de lo necesario se hace solidaridad. Y segundo, un compromiso poltico (asociado e institucional), por lo que se habla de ella como caridad o solidaridad poltica. Esto implica un cambio en nuestro estilo de vida que sostiene con el consumo y el voto a las Transnacionales, Bancos y Partidos responsables del genocidio del hambre. Y supone el compromiso permanente en la lucha contra el Imperialismo que impone la globalizacin de la miseria .

Muchos llaman pesimismo a estas crticas al asistencialismo, sobre todo nos lo han dicho varias veces quienes temen que con ellas se reduzca la recaudacin de sus campaas. Pero los hechos demuestran lo contrario, los ltimos meses he recibido de www.solidaridad.net continuas informaciones de grupos organizados en la lucha nacida de la caridad poltica en solidaridad con los hambrientos, la mayor parte de ellos en los pases empobrecidos. S por propia experiencia como grandes compaas hacen lo posible por silenciarlos, seal de que los toman en serio.

Los empobrecidos de Europa pusieron en marcha la solidaridad obrera protagonizada pos los ltimos. Vamos ahora a impedir ahora que los empobrecidos del Sur se organicen, anestesindolos a base de asistencialismo-apadrina-nios? Vamos a alienar, igualmente, el potencial solidario de los ciudadanos de nuestra sociedad enriquecida? Si el hambre es un problema poltico, EL PRIMER PROBLEMA POLTICO DE LA HUMANIDAD, se hace necesaria la presencia en la vida poltica de un partido que se proponga su solucin como el primero y principal de sus objetivos. Se hace necesario un cambio en la formas de vida y un compromiso perseverante por combatir las instituciones que causan el hambre. Si no es as, por muchos que apadrinemos, los nios seguirn muriendo vctimas del hambre y de la explotacin, y el sistema que los mata seguir durmiendo tranquilo, sabiendo que se impide la solidaridad poltica que es la fuerza de los pobres. ----------------------------------------------1- Recoleccin de materiales tiles escolares: cuadernos, carpetas, libros, lpices, reglas, bolgrafos, gomas de borrar, sacapuntas, reglas, juegos de geometra, papel, lpices de colores, marcadores de colores, pizarrones, tizas, borradores, cartulina, lminas didcticas, mapas, etc. Ropas y alimentos: ropa de uso diario y de abrigo (para nios, nias, adolescentes y adultos), calzado (principalmente para recorrer grandes distancias), bolsos escolares, ropa de lana, etc. Colchones, almohadas, sbanas, frazadas, toallas. Utensilios de cocina como cacerolas, cubiertos, platos, vasos, ensaladeras, etc. Alimentos no perecederos, fundamentalmente leche en polvo, harina, azcar, t, enlatados. Medicamentos y elementos de higiene: elementos para el botiqun como algodn, gasa esterilizada, vendas, cintas, suero, yodo, alcohol, bandas, y equipamiento para una pequea enfermera con una cobertura farmacolgica bsica para evitar el azote de dolencias circunstanciales, que por lo general, son el resultado de falta de prevencin o atencin elemental inmediata. Elementos de limpieza e higiene tales como jabn de tocador, desinfectantes, lavandina, detergente, jabn para ropa, dentfrico, cepillos de dientes, shampoo, cremas para la piel (para combatir el sol y los fros extremos), etc.

Otros: cocinas, estufas, herramientas varias, libros y videos para la biblioteca escolar, fotocopiadora, ordenadores, bicicletas (para estimular el presentismo de los alumnos que viven ms lejos), heladeras a gas (para la conservacin de productos varios de la huerta y granja), pintura para exteriores e interiores (para conservar el establecimiento). 2- Donacin de dinero El dinero donado ser para cubrir necesidades bsicas de nios y nias; mantenimiento del establecimiento escolar y para su correcto funcionamiento durante todo el ao. Las donaciones se aplicaran tanto a nivel de infraestructura del centro escolar como en brindar alimentacin de calidad, en poca escolar y en vacaciones, vestimenta y calzado adecuado, material escolar, becas, cursos y medios de transporte. Compra de alimentos, ropa y calzado necesario. Compra o reparacin de pupitres y muebles. Construccin, remodelacin y reparacin de aulas, galeras, techos, e infraestructura necesaria para el funcionamiento de la escuela. Construccin, remodelacin y conservacin de baos, cisternas y red de saneamiento para abastecimiento de agua potable. Proporcionar paneles solares, tendido de gas y de calefaccin. Mejorar las condiciones en que nias, nios y maestros se trasladan al establecimiento, como por ejemplo con bicicletas, motos, autobs o autocar. Becas a nios y nias para evitar la desercin escolar, el trabajo infantil y para que una vez finalizada la primaria puedan seguir estudiando. Atencin peridica de un mdico para revisiones rutinarias, vacunacin y urgencias. Atencin peridica de un odontlogo para revisiones, educacin para el mantenimiento de la higiene bucal y urgencias.

Cursos y especializaciones para apoyar y actualizar curricularmente a docentes. Programas educacionales para nios, nias y sus familias.

RESULTADOS Mejora en la educacin y erradicacin de la desercin escolar en el medio rural. Fortalecimiento de la salud infantil. Mejora en la capacidad y calidad de la infraestructura del local escolar. Actualizacin curricular de los docentes. Mejora sustancial en la calidad de vida de nios, nias y sus familias. Desarrollo sustentable de las familias y arraigo. OOOOOOOOOOOOOOOOOOOOOOOOOO ASTRONOMY............................ BY Dieter Gundlich 000000000000000000000000000000000000 An astronomer picked up a mysterious pulse of light coming from the direction of the newly discovered Earth-like planet almost two years ago, it has emerged. Dr Ragbir Bhathal, a scientist at the University of Western Sydney, picked up the odd signal in December 2008, long before it was announced that the star Gliese 581 has habitable planets in orbit around it. A member of the Australian chapter of SETI, the organisation that looks for communication from distant planets, Dr Bhathal had been sweeping the skies when he discovered a 'suspicious' signal from an area of the galaxy that holds the newly-discovered Gliese 581g. The remarkable coincidence adds another layer of mystery to the

announcement last night that scientists had discovered another planet in the system: Gliese 581g - the most Earth-like planet ever found. Dr Bhathal's discovery had come just months before astronomers announced that they had found a similar, slightly less habitable planet around the same star 20 light years away. This planet was called Gliese 581e. When asked about his discovery at the time Dr Bhathal admitted he had been really excited about what he had possibly stumbled across. He said: 'Whenever theres a clear night, I go up to the observatory and do a run on some of the celestial objects. Looking at one of these objects, we found this signal. 'And you know, I got really excited with it. So next I had to analyse it. We have special software to analyse these signals, because when you look at celestial objects through the equipment we have, you also pick up a lot of noise.' He went on: 'We found this very sharp signal, sort of a laser lookalike thing which is the sort of thing were looking for - a very sharp spike. And that is what we found. So that was the excitement about the whole thing.' For months after his discovery Dr Bhathal scanned the skies for a second signal to see whether it was just a glitch in his instrumentation but his search came to nothing. But the discovery of Earth-like planets around Gliese 581 - both 581e and 581d, which was in the habitable zone - has also caught the public imagination. Documentary-maker RDF and social-networking site Bebo used a radio telescope in Ukraine to send a powerful focused beam of information 500 messages from the public in the form of radiowaves - to Gliese 581. And the Australian science minister at the time organised 20,000 users of Twitter to send messages towards the distant solar system in the wake of the discoveries. And Dr Steven Vogt who led the study at the University of California,

Santa Cruz, today said that he was '100 per cent sure ' that there was life on the planet. The planet lies in the star's 'Goldilocks zone' - the region in space where conditions are neither too hot or too cold for liquid water to form oceans, lakes and rivers. The planet also appears to have an atmosphere, a gravity like our own and could well be capable of life. Researchers say the findings suggest the universe is teeming with world like our own. 'If these are rare, we shouldn't have found one so quickly and so nearby,' 'The number of systems with potentially habitable planets is probably on the order of 10 or 20 per cent, and when you multiply that by the hundreds of billions of stars in the Milky Way, that's a large number. There could be tens of billions of these systems in our galaxy.' He told Discovery News: 'Personally, given the ubiquity and propensity of life to flourish wherever it can, I would say that the chances for life on this planet are 100 percent. I have almost no doubt about it'. The planet is so far away, spaceships travelling close to the speed of light would take 20 years to make the journey. If a rocket was one day able to travel at a tenth of the speed of light, it would take 200 years to make the journey. Planets orbiting distant stars are too small to be seen by telescopes. Instead, astronomers look for tell-tale gravitational wobbles in the stars that show a planet is in orbit. The findings come from 11 years of observations at the W. M. Keck Observatory in Hawaii. The planet orbits a small red star called Gliese 581 in the constellation of Libra. The planet, named Glieseg, is 118,000,000,000,000 miles away so far away that light from its start takes 20 years to reach the Earth. It takes just 37 days to orbit its sun which means its seasons last for just a few days. One side of the planet always faces its star and basks in perpetual daylight, while the other is in perpetual darkness.

The most suitable place for life or future human colonists would be in the 'grey' zone - the band between darkness and light that circles the planet. 'Any emerging life forms would have a wide range of stable climates to choose from and to evolve around, depending on their longitude,' said Dr Vogt who reports the find in the Astrophysical Journal. If Gliese 581g has a rocky composition its diameter would be about 1.2 to 1.4 times that of the Earth. It's gravity is likely to be similar - allowing a human astronaut to walk on the surface upright without difficulty. 'This planet doesn't have days and nights. Wherever you are on this planet, the sun is in the same position all the time. You have very stable zones where the ecosystem stays the same temperature... basically forever,' Vogt said. 'If life can evolve, it's going to have billions and billions of years to adapt to the surface. Given the ubiquity of water, it seems probable that this thing actually has liquid water. On the surface of the Earth, everywhere you have liquid water you have life,' Vogt added. Astronomers have now found six planets in orbit around Gliese 581 - the most discovered in a planetary system other than our own solar system. Like the solar system, the planets orbiting Gliese 581 have mostly circular orbits. Two of its detected planets have previously been proposed as habitable planets. However they lie at the extremes of the Goldilocks Zone - one on the hot side, the other on the cold side.

Gliese 581g, in contrast, lies right in the middle. The star has not been given a proper name. It appears in a catalogue of stars compiled by the German astronomer William Gliese where it has been given the reference number 581. Astronomers name planets found orbiting stars with a letter.

The previous five planets found around Gliese 581 were named b to f, making the latest discovery Gliese 581g. Its star is a red giant - a massive star near the end of its life. It is too dim to see in the night sky from Earth without a telescope. Astronomers have found nearly 500 exoplanets - or planets outside our own solar system. However, almost all are too big, made of gas instead of rock, too hot or too cold for life as we know it.

000000000000000ooooooooooooooooooooo Sumerio..................... Dr. Farthom Climbor 000000000000000000000000000000000000 nueu simgin ki indarraba en abzu lugal enki en namtartar rede eani kug

zaginna tesbi babiindu kugzagin bi ud kar kar aka es e abzu a ul imma ni in de su hug galam dug ga abzu ta ea en nudim mudra muun na sug sug ge es e kug ga inidu zagin nain ni in gungal le es kug sig gasutab bani in dug edigug ga es guabiindu segbi inim dug dug ad gigi gisallabi gudgin murimsa e enki ke gu nu didam eelugal bi ir giaar imma abde dug bi mu unga ga lugal eni ra sukkal isimud de mi dugees e emimagen guimma dee sege imma gentu imma absum mu ekug zagin kanigarra temembi anzu a sigga didgna buranun na mani sutia abzu enki ke ulla biin tum mu sagkul zu gaba sugar nutuku sigazur urma ni gurru gisur se guna nirgammazu sigurru kansu urma su tia kunzu ug lura edde abzu ki sikil metegal engurra lugazu giriimmariingub enki lugar abzuke tmemzu gug immadaansa kalikali zaginnami immariindug e ekkike lalarra kug kurumak gud lugarbiir usa sigga nibise mur sa tesbise ad gigi -------------------------------Enlil and Ninlil 1-12. There was a city, there was a city -- the one we live in. Nibru was the city, the one we live in. Dur-ginimbar was the city, the one we live in. Id-sala is its holy river, Kar-getina is its quay. Kar-asar is its quay where boats make fast. Pu-lal is its freshwater well. Id-nunbir-tum is its branching canal, and if one measures from there, its cultivated land is 50 sar each way. Enlil was one of its young men, and Ninlil was one its young women. Nun-bar-e-gunu was one of its wise old women. 13-21. At that time the maiden was advised by her own mother, Ninlil was advised by Nun-bar-e-gunu: "The river is holy, woman! The river is holy - don't bathe in it! Ninlil, don't walk along the bank of the Id-nunbir-tum! His eye is bright, the lord's eye is bright, he will look at you! The Great Mountain, Father Enlil -- his eye is bright, he will look at you! The shepherd who decides all destinies -- his eye is bright, he will look at you! Straight away he will want to have intercourse, he will want to kiss! He will be happy to pour lusty semen into the womb, and then he will leave you to it!" 22-34. She advised her from the heart, she gave wisdom to her. The river is holy; the woman bathed in the holy river. As Ninlil walked along the bank of the Id-nunbir-tum, his eye was bright, the lord's eye was bright, he looked at her. The Great Mountain, Father Enlil -- his eye was bright, he looked at her. The shepherd who decides all destinies -- his eye was

bright, he looked at her. The king said to her, "I want to have sex with you!", but he could not make her let him. Enlil said to her, "I want to kiss you!", but he could not make her let him. "My vagina is small, it does not know pregnancy. My lips are young, they do not know kissing. If my mother learns of it, she will slap my hand! If my father learns of it, he will lay hands on me! But right now, no one will stop me from telling this to my girl friend!" 35-53. Enlil spoke to his minister Nuska: "Nuska, my minister!" "At your service! What do you wish?" "Master builder of the E-kur!" "At your service, my lord!" "Has anyone had intercourse with, has anyone kissed a maiden so beautiful, so radiant -- Ninlil, so beautiful, so radiant?" The minister brought his master across by boat, bringing him over with the rope of a small boat, bringing him over in a big boat. The lord, floating downstream to -- he was actually to have intercourse with her, he was actually to kiss her! -- Father Enlil, floating downstream to -- he was actually to have intercourse with her, he was actually to kiss her! -he grasped hold of her whom he was seeking -- he was actually to have intercourse with her, he was actually to kiss her! -- so as to lie with her on a small bank . He actually had intercourse with her, he actually kissed her. At this one intercourse, at this one kissing he poured the seed of Suen-Aimbabbar into her womb. 54-64. Enlil was walking in the Ki-ur. As Enlil was going about in the Ki-ur, the fifty great gods and the seven gods who decide destinies had Enlil arrested in the Ki-ur. {Enlil, the ritually impure, left the city. Nunamnir, the ritually impure, left the city.} {(2 mss. have instead:) "Enlil, ritually impure, leave the city! Nunamnir, ritually impure, leave the city!"} Enlil, in accordance with what had been decided, Nunamnir, in accordance with what had been decided, Enlil went. Ninlil followed. Nunamnir went, the maiden chased him. 65-90. Enlil spoke to the man at the city gate: "City gatekeeper! Keeper of the barrier! Porter! Keeper of the holy barrier! When your lady Ninlil comes, if she asks after me, don't tell her where I am!" Ninlil addressed the city gatekeeper: "City gatekeeper! Keeper of the barrier! Porter! Keeper of the holy barrier! When did your lord Enlil go by?" She spoke to him; Enlil answered as the city gatekeeper: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, lord of all the lands, has had sex with me!

Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your !" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as the city gatekeeper, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured the seed of Nergal-Melamta-ea into her womb. 91-116. Enlil went. Ninlil followed. Nunamnir went, the maiden chased him. Enlil approached the man of the Id-kura (river of the underworld) , the man-eating river. "My man of the Id-kura, the man-eating river! When your lady Ninlil comes, if she asks after me, don't you tell her where I am!" Ninlil approached the man of the Id-kura, the man-eating river. "My man of the Id-kura, the man-eating river! When did your lord Enlil go by?", she said to him. Enlil answered as the man of the Id-kura: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, lord of all the lands, has had sex with me! Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your !" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as the man of the Id-kura, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured into her womb the seed of Ninazu, the king who stretches measuring lines over the fields. 117-142. Enlil went. Ninlil followed. Nunamnir went, the maiden chased him. Enlil approached SI.LU.IGI, the man of the ferryboat. "SI.LU.IGI, my man of the ferryboat! When your lady Ninlil comes, if she asks after me, don't you tell her where I am!" Ninlil approached the man of the ferryboat. "Man of the ferryboat! When did your lord Enlil go by?", she said to him. Enlil answered as the man SI.LU.IGI: "My lord has not talked with me at all, O loveliest one. Enlil has not talked with me at all, O loveliest one." "I will make clear my aim and explain my intent. You can fill my womb once it is empty -- Enlil, king of all the lands, has had sex with me! Just as Enlil is your lord, so am I your lady!" "If you are my lady, let my hand touch your !" "The seed of your lord, the bright seed, is in my womb. The seed of Suen, the bright seed, is in my womb." "My master's seed can go

up to the heavens! Let my seed go downwards! Let my seed go downwards, instead of my master's seed!" Enlil, as SI.LU.IGI, got her to lie down in the chamber. He had intercourse with her there, he kissed her there. At this one intercourse, at this one kissing he poured into her womb the seed of Enbilulu, the inspector of canals. 143-154. You are lord! You are king! Enlil, you are lord! You are king! Nunamnir, you are lord! You are king! You are supreme lord, you are powerful lord! Lord who makes flax grow, lord who makes barley grow, you are lord of heaven, lord plenty, lord of the earth! You are lord of the earth, lord plenty, lord of heaven! Enlil in heaven, Enlil is king! Lord {whose utterances} {(2 mss. have instead:) whose pronouncements} cannot be altered at all! His primordial utterances will not be changed! For the praise spoken for Ninlil the mother, praise be to {(1 ms. adds:) the Great Mountain,} Father Enlil! 00000000 Enki's journey to Nibru 1-8. In those remote days, when the fates were determined; in a year when An brought about abundance, and people broke through the earth like green plants -- then the lord of the abzu, King Enki, Enki, the lord who determines the fates, built up his temple entirely from silver and lapis lazuli. Its silver and lapis lazuli were the shining daylight. Into the shrine of the abzu he brought joy. 9-17. An artfully made bright crenellation rising out from the abzu was erected for Lord Nudimmud. He built the temple from precious metal, decorated it with lapis lazuli, and covered it abundantly with gold. In Eridug, he built the house on the bank. Its brickwork makes utterances and gives advice. Its eaves roar like a bull; the temple of Enki bellows. During the night the temple praises its lord and offers its best for him. 18-25. Before Lord Enki, Isimud the minister praises the temple; he goes to the temple and speaks to it. He goes to the brick building and addresses it: "Temple, built from precious metal and lapis lazuli; whose foundation pegs are driven into the abzu; which has been cared for by the prince in the abzu! Like the Tigris and the Euphrates, it is mighty and awe-inspiring (?). Joy has been brought into Enki's abzu."

26-32. "Your lock has no rival. Your bolt is a fearsome lion. Your roof beams are the bull of heaven, an artfully made bright headgear. Your reed-mats are like lapis lazuli, decorating the roof-beams. Your vault is a {bull} {(some mss. have instead:) wild bull} raising its horns. Your door is a lion who {seizes a man} {(1 ms. has instead:) is awe-inspiring}. Your stairway is a lion coming down on a man." 33-43. "Abzu, pure place which fulfils its purpose! E-engura! Your lord has directed his steps towards you. Enki, lord of the abzu, has embellished your foundation pegs with cornelian. He has adorned you with and (?) lapis lazuli. The temple of Enki is provisioned with holy wax (?); it is a bull obedient to its master, roaring by itself and giving advice at the same time. E-engura, which Enki has surrounded with a holy reed fence! In your midst a lofty throne is erected, your door-jamb is the holy locking bar of heaven." 44-48. "Abzu, pure place, place where the fates are determined -- the lord of wisdom, Lord Enki, {(1 ms. adds 1 line:) the lord who determines the fates,} Nudimmud, the lord of Eridug, lets nobody look into its midst. Your abgal priests let their hair down their backs." 49-61. "Enki's beloved Eridug, E-engura whose inside is full of abundance! Abzu, life of the Land, beloved of Enki! Temple built on the edge, befitting the artful divine powers! Eridug, your shadow extends over the midst of the sea! Rising sea without a rival; mighty awe-inspiring river which terrifies the Land! E-engura, high citadel (?) standing firm on the earth! Temple at the edge of the engur, a lion in the midst of the abzu; lofty temple of Enki, which bestows wisdom on the Land; your cry, like that of a mighty rising river, reaches (?) King Enki." 62-67. "He made {the lyre, the algar instrument, the balag drum with the drumsticks} {(some mss. have instead:) the lyre, the algar instrument, the balag drum of your sur priests} {(1 ms. has instead:) your lyre and algar instrument, the balag drum with the drumsticks} {(1 ms. has instead:) the lyre, the algar instrument, the balag drum and even the plectrum (?)}, the ?ar?ar, the sabitum, and the miritum instruments offer their best for his holy temple. The resounded by themselves with a sweet sound. The holy algar instrument of Enki played for him on his own and seven {singers sang} {(some mss. have instead:) tigi drums resounded.}" 68-70. "What Enki says is irrefutable; is well established (?)." This is

what Isimud spoke to the brick building; he praised the E-engura {with sweet songs} {(1 ms. has instead:) duly.} 71-82. As it has been built, as it has been built; as Enki has raised Eridug up, it is an artfully built mountain which floats on the water. His shrine (?) spreads (?) out into the reedbeds; birds brood {(1 ms. adds:) at night} in its green orchards laden with fruit. The su?ur carp play among the honeyherbs, and the etub carp dart among the small gizi reeds. When Enki rises, the fish rise before him like waves. He has the abzu stand as a marvel, as he brings joy into the engur. 83-92. Like the sea, he is awe-inspiring; like a mighty river, he instils fear. The Euphrates rises before him as it does before the fierce south wind. His punting pole is {Nirah} {(some mss. have instead:) Imdudu}; his oars are the small reeds. When Enki embarks, the year will be full of abundance. The ship departs of its own accord, with tow rope held (?) by itself. As he leaves the temple of Eridug, the river gurgles (?) to its lord: its sound is a calf's mooing, the mooing of a good cow. 93-95. Enki had oxen slaughtered, and had sheep offered there lavishly. Where there were no ala drums, he installed some in their places; where there were no bronze ub drums, he despatched some to their places. 96-103. He directed his steps on his own to Nibru and entered the temple terrace, the shrine of Nibru. Enki reached for (?) the beer, he reached for (?) the liquor. He had liquor poured into big bronze containers, and had emmer-wheat beer pressed out (?). In kukuru containers which make the beer good he mixed beer-mash. By adding date-syrup to its taste (?), he made it strong. He its bran-mash. 104-116. In the shrine of Nibru, Enki provided a meal for Enlil, his father. He seated An at the head of the table and seated Enlil next to An. He seated Nintur in the place of honour and seated the Anuna gods at the adjacent places (?). All of them were drinking and enjoying beer and liquor. They filled the bronze aga vessels to the brim and started a competition, drinking from the bronze vessels of Ura. They made the tilimda vessels shine like holy barges. After beer and liquor had been libated and enjoyed, and after from the house, Enlil was made happy in Nibru. 117-129. Enlil addressed the Anuna gods: "Great gods who are standing

here! Anuna, who have lined up in the Ubu-unkena! My son, King Enki has built up the temple! He has made Eridug {rise up (?)} {(1 ms. has instead:) come out} from the ground like a mountain! He has built it in a pleasant place, in Eridug, the pure place, where no one is to enter -- a temple built with silver and decorated with lapis lazuli, a house which tunes the seven tigi drums properly, and provides incantations; where holy songs make all of the house a lovely place -- the shrine of the abzu, the good destiny of Enki, befitting the elaborate divine powers; the temple of Eridug, built with silver: for all this, Father Enki be praised!" 0000000000000000000000000000000000]] COMENTARIOS SOBRE SCRIBD Y LOS POSIBLES LECTORES QUE ALLI LEEN CUENTOS DE CIENCIA FICCION DE LA CASA JUILLET.................. POR Alfredo Juillet Frascara. 0000000000000000000000000000000000

Bien, veamos que es Scribd. Es un lugar gratis (solo hay que llenar un corto formulario para ser socio y no hay lios), en el que se regala la mayor parte de los cuentos existentes - hay tambien en venta, pero es lo menos.

Yo, como escritor de Ciencia Ficcion (aunque tambien he escrito obras que no lo son) he tenido 39.510 personas que han abierto mis archivos de cuentos. No es lo mismo decir que tengo 39.510 lectores, porque ya sabemos todos por experiencia propia que uno abre archivos, y si no le gusta el contenido, se abre otro y otro y en el fondo, estamos curioseando pero no leyendo todo. No hay como saber si los 39.510 curiosos leyeron o no los cuentos. Tampoco podemos decir porcentajes! Habria que tener algun estudio, y no he hallado nada en la Internet que lo diga. Puede ser que tres personas abran los archivos y no lean mas que el titulo y algo del principio; luego no siguen. Tambien puede ser que un grupo de amigos abre un archivo, y leen el libro en conjunto; o que lo reparta en un CD. Asi, una persona pueden significar tres o mas. Como sea, es una incognita. Veamos otra cosa: de esos 39.510 personas, cuantas leyeron en ingles y cuantas en castellano. Primeramente debo decir que he escrito cuentos desde 1962, fecha en que decidi no seguir quemando mis escritos- de esa fecha hasta creo yo 1980, mis cuentos eran en castellano, idioma nativo mio. Luego, empece a escribir en ingles, y actualmente ya llevo unos diez annos que prefiero escribir en ingles- me motiva mas, me saca de lo cotidiano (aca no hablo con nadie en ingles desde hace al menos diez annos!) y me regocija. Escribir en castellano es como mas de lo mismo; en ingles ya va siendo normal; por ello, me gustaria saber mas de frances, aunque puedo entender el idioma y hablar someramente, no creo que pueda escribir con tanta coma y acentos, giros idiomaticos y esas cosas que tiene el idioma frances, por lo cual no me atrevo a escribir en ese idioma, a no ser de que tuviera yo algun amigo que me fuera indicando errores y asi ir aprendiendo rapidamente. Es decir y para terminar, en ingles me han abierto cuentos la cantidad de 10.913 personas, y en castellano la cantidad de 28.597 personas. Es decir, digamos que tres veces mas de castellano parlantes. Si yo sigo escribiendo en ingles, me perjudico tres veces, o un 75% de menos de lectores. Escribo para que me lean, por tanto, si escribo en ingles, debere traducir al castellano para no perder la oportunidad de que me lean mas personas- aparte de que hay la duda de que siendo los latinos mas curiosos que los sajones, podrian estar abriendolo todo y leyendo casi nada. Al reves, los sajones podrian estar abriendo poco pero leyendo

todo, lo que significaria que el escribir en ingles es lo mismo (en relacion a lectores reales) que escribir en castellano. En el mundo actual los colegios intentan introducir el idioma ingles como segunda lengua, pero desgraciadamente como no se le da la importancia que se merece al ramo, la mayoria de los que salen de Cuarto Medio (Chile) no saben ingles o lo entienden apenas y para solamente saber de que se trata. Tambien me gustaria opinar sobre la Poesia. La poesia es un estado de la mente muy especial. Si alguien desea escribir poesias, debe primeramente dejar toda ambicion de dinero y comerciar a un lado, al menos mientras se dedica a la Poesia, que es un elevar la mente a un estado optimo de entrega generosidad y comprension del medio natural. La poesia significa que la persona que la escribe debe necesariamente estar inmerso en el cosmos, con su mente acorde con los efluvios sentimentales y materiales del cosmos, de los planetas, de la tierra que se pisa, del pasto humedo, de las plantas que crecen del suelo, de las nubes que pasan, de los pajaros que vuelan o se posan en una rama; debe necesariamente conectarse intimamente a traves de los sentidos con la vibracion planetaria, con la vibracion de las personas no solo las cercanas sino que las lejanas y en fin, de todas ellas- malas, buenas, como sean. Ahi empieza a crear poesia, un canto a todo ello, que puede ser de critica, de alabanza, de indiferencia amorosa, en fin, un instrumento por el cual la tierra y el cosmos tratan de comunicarse y enhebrarse unos a otros. No es facil. Facil es escribir poesia como una maquina de versos, con la tecnica, la metrica, el ritmo; eso se aprende y se puede ejecutar en el papel; saldra una poesia mecanica, que sonara como organo electronico, nunca como un violin en manos de un virtuoso; podranse escribir mil paginas pero de ellas no brotara la voz de la tierra. Una pagina con su autor sintonizado con el cosmos, y ya las mil paginas no valdran el papel en que estan escritas. Una poesia en concordancia con el sentimiento universal no se podra olvidar facilmente. Entonces, yo escribi poesias cuando mi mente estaba recien empezando, cuando los golpes de la vida habian sido vistos pero no sufridos; cuando la injusticia habia venido solamente desde una sola persona, y no de diferentes personas. Asi, pude escribir muchas poesias en contacto con la naturaleza, amparado en lecturas que hice en esa epoca de los Upanishads, de los

escritores tales como Milton, Longfellow, Francois Villon, la Mistral, Neruda, Paul Verlaine, Guillaume Apollinaire, Nerval, Peguy, Arturo Rimbaud, Paul Eduard, Dante, Lord Byron, Geoffrey Chaucer, ST Coleridge, Persu Bisshe Shelley, Lord Tennyson, Oscar Wilde, William Wordsworth. Para muestra, una poesia en ingles: The Lotos Eaters Alfred Lord Tennyson "Courage!" he said, and pointed toward the land, "This mounting wave will roll us shoreward soon." In the afternoon they came unto a land In which it seemd always afternoon. All round the coast the languid air did swoon, Breathing like one that hath a weary dream. Full-faced above the valley stood the moon; And, like a downward smoke, the slender stream Along the cliff to fall and pause and fall did seem. A land of streams! some, like a downward smoke, Slow-dropping veils of thinnest lawn, did go; And some through wavering lights and shadows broke, Rolling a slumbrous sheet of foam below. They saw the gleaming river seaward flow From the inner land; far off, three mountaintops, Three silent pinnacles of aged snow, Stood sunset-flush'd; and, dew'd with showery drops, Up-clomb the shadowy pine above the woven copse. The charmd sunset linger'd low adown In the red West: through mountain clefts the dale Was seen far inland, and the yellow down Border'd with palm, and many a winding vale And meadow, set with slender galingale; A land where all things always seem'd the same! And round about the keel with faces pale, Dark faces pale against that rosy flame, The mild-eyed melancholy Lotos-eaters came. Branches they bore of that enchanted stem, Laden with flower and fruit, whereof they gave

To each, but whoso did receive of them And taste, to him the gushing of the wave Far far away did seem to mourn and rave On alien shores; and if his fellow spake, His voice was thin, as voices from the grave; And deep-asleep he seem'd, yet all awake, And music in his ears his beating heart did make. They sat them down upon the yellow sand, Between the sun and moon upon the shore; And sweet it was to dream of Fatherland, Of child, and wife, and slave; but evermore Most weary seem'd the sea, weary the oar, Weary the wandering fields of barren foam, Then some one said, "We will return no more"; And all at once they sang, "Our island home Is far beyond the wave; we will no longer roam." The Lotos Eaters Alfred Lord Tennyson Y en castellano podemos ver:

La lmpara en la tierra Amor Amrica Antes que la peluca y la casaca fueron los ros, ros arteriales: fueron las cordilleras, en cuya onda rada el cndor o la nieve parecan inmviles: fue la humedad y la espesura, el trueno sin nombre todava, las pampas planetarias. El hombre tierra fue, vasija, prpado

del barro trmulo, forma de la arcilla, fue cntaro caribe, piedra chibcha, copa imperial o slice araucana. 10 Tierno y sangriento fue, pero en la empuadura de su arma de cristal humedecido, las iniciales de la tierra estaban escritas. Nadie pudo recordarlas despus: el viento las olvid, el idioma del agua fue enterrado, las claves se perdieron o se inundaron de silencio o sangre. No se perdi la vida, hermanos pastorales. Pero como una rosa salvaje cay una gota roja en la espesura y se apag una lmpara de tierra. Yo estoy aqu para contar la historia. Desde la paz del bfalo hasta las azotadas arenas de la tierra final, en las espumas

acumuladas de la luz antrtica, y por las madrigueras despeadas de la sombra paz venezolana, te busqu, padre mo, joven guerrero de tiniebla y cobre, oh t, planta nupcial, cabellera indomable, madre caimn, metlica paloma. Yo, incsico del lgamo, toqu la piedra y dije: Quin me espera? Y apret la mano sobre un puado de cristal vaco. Pero anduve entre llores zapotecas y dulce era la luz como un venado, 40 y era la sombra como un prpado verde. Tierra ma sin nombre, sin Amrica, estambre equinoccial, lanza de prpura, tu aroma me trep por las races hasta la copa que beba, hasta la ms delgada palabra an no nacida de mi boca. Vegetaciones

A las tierras sin nombres y sin nmeros bajaba el viento desde otros dominios, traa la lluvia hilos celestes, y el dios de los altares impregnados devolva las flores y las vidas. En la fertilidad creca el tiempo. El jacarand elevaba espuma hecha de resplandores transmarinos, la araucaria de lanzas erizadas era la magnitud contra la nieve, 10 el primordial rbol caoba desde su copa destilaba sangre, y al Sur de los alerces, el rbol trueno, el rbol rojo, el rbol de la espina, el rbol madre, el ceibo bermelln, el rbol caucho, eran volumen terrenal, sonido, eran territoriales existencias. Un nuevo aroma propagado llenaba, por los intersticios

de la tierra, las respiraciones convertidas en humo y fragancia: el tabaco silvestre alzaba su rosal de aire imaginario. Como una lanza terminada en fuego apareci el maz, y su estatura se desgran y naci de nuevo, disemin su harina, tuvo muertos bajo sus races, y, luego, en su cuna, mir crecer los dioses vegetales. Arruga y extensin diseminaba la semilla del viento sobre las plumas de la cordillera espesa luz de germen y pezones, aurora ciega amamantada por los ungentos terrenales de la implacable latitud lluviosa, de las cerradas noches manantiales, de las cisternas matutinas.

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