Flying Serpents and Dragons Book Summary

Title: Flying Serpents and Dragons: The Story of Mankind’s Reptilian Past
Author: R. A. Boulay

TLDR: This book argues that the “missing link” in human evolution is the intervention of a reptilian extraterrestrial race called the Anunnaki, who genetically engineered Homo sapiens. Boulay draws on Sumerian mythology, the Old Testament, and global serpent lore to support his theory, proposing that these “serpent gods” were responsible for ancient civilizations and advanced technologies.

Chapter 1: Arrival of the Proto-Sumerians: The Ancient Astronauts

This chapter introduces the Sumerian King List, a historical document recording the reigns of Sumerian kings from a time when “kingship descended from heaven.” The list records incredibly long reigns for the antediluvian kings, suggesting a different time-measuring system than our Earth years. The author suggests that the Sumerians, who inhabited Mesopotamia, the “cradle of civilization,” were descendants of these Proto-Sumerians or Anunnaki, a race of intelligent reptiles.

The author delves into the Sumerian pantheon, highlighting the key gods and their roles:

• An: The supreme god, residing in the “heavenly abode” – a possible orbiting spacecraft.
• Enlil: The powerful commander of the Anunnaki expedition to Earth, disliked humanity, and brought about the Deluge.
• Enki: Enlil’s brother and rival, was the chief engineer, scientist, mining officer, and creator of humankind.
• Ninkhursag: The chief medical officer, worked with Enki in creating primitive humans.

The chapter explores the concept of the “MEs,” Sumerian directives or formulas that controlled specific aspects of life and technology. These MEs, possibly akin to modern-day computer chips, conferred power and authority to their possessor.

The author proposes a link between the MEs and the “divine names” mentioned in the Hebrew Apocalypse of Enoch, suggesting that possession of these names conferred similar powers.

Chapter 2: The Antediluvian Cities and Their Purpose

This chapter focuses on the five antediluvian cities mentioned in the Sumerian King List, highlighting their specific functions within the Anunnaki operation:

• Eridu: Enki’s operational headquarters, symbolized the first city built on Earth and possibly the origin of the word “Earth.”
• Badtibira: The metals processing center, crucial for refining the ores extracted from mines, likely in Africa.
• Larak: The space control center, guiding the incoming and outgoing metal freighters shuttling between Earth and the orbiting mothership.
• Sippar: The space launch platform, under the command of Utu, the chief astronaut.
• Shuruppak: The chief medical center, overseen by Ninkhursag, attending to the health needs of the Anunnaki.

Additionally, two other significant cities are discussed: Uruk, the sacred city of Anu, and Nippur, Enlil’s administrative center, possibly a communication or control center equipped with advanced technology.

The chapter also explores Enki’s “Abzu,” described as a water palace near Eridu. This Abzu, possibly a submersible spacecraft, served as Enki’s operational base. The author links Enki to the Oannes, an amphibious creature from Babylonian legends who taught civilization to humans. The repulsive appearance of Oannes, described as an abomination, adds weight to the author’s theory of a reptilian ancestry.

Chapter 3: Physical Conditions Before the Deluge

This chapter paints a picture of the Earth’s climate before the Deluge, describing a moist, stable environment with a vapor canopy covering the planet. This vapor canopy, composed mostly of water vapor, is linked to the Biblical account of the “separation of waters.”

The author cites several ancient sources, including the Book of Genesis, Jubilees, and the Popul Vuh, supporting the existence of this vapor canopy and the absence of direct sunlight before the Deluge. He suggests that this canopy created a greenhouse effect, resulting in uniform temperatures and rich vegetation, ideal for reptiles.

The chapter discusses the gradual desiccation of the Earth, attributed partly to natural catastrophes like earthquakes and a possible shift in the Earth’s axis. This drying climate, less hospitable for the reptilian Anunnaki, forced them to rely on human slaves for food production.

Chapter 4: The Old Testament Begins at Sumer

This chapter establishes a connection between the Old Testament and Sumerian literature, suggesting that the Old Testament borrowed heavily from older Mesopotamian myths and legends.

The author argues that the Hebrews were not an original culture but inherited their traditions from the older Sumerian and Canaanite civilizations. He points to parallels between Biblical stories and older Mesopotamian sources, highlighting:

• The Garden of Eden’s location in Mesopotamia and its Sumerian origins.
• The story of the Ark and the Deluge, found in both Sumerian and Biblical accounts.
• Stories like Daniel, Job, Jonah, and Samson, with clear antecedents in older Mesopotamian and Canaanite literature.

The author challenges the concept of monotheism in the Old Testament, highlighting passages that suggest the existence of a pantheon, or multiple gods. He points to the plural form of “Elohim” used in Genesis and other instances where the deity addresses others.

The chapter also explores the usage of Yahweh, suggesting it was a later addition by Hebrew priests to mask the true names of the deities. He connects El Shaddai, the “fearful and terrible God,” with the Sumerian God Ishkur, or Adad, further strengthening the link between the Old Testament and the Sumerian pantheon.

Chapter 5: The Creation of Man and the “Fall”

This chapter delves into the Sumerian creation myths, highlighting the purpose behind the creation of humankind – to alleviate the burden of labor for the Anunnaki.

The author describes early attempts to create a primitive man, citing the Sumerian myth “The Dispute Between Cattle and Grain.” The Anunnaki, struggling to adapt to the changing climate and grow their own food, decided to create a worker, calling him “lulu.” This “lulu” was a hybrid of apeman and reptile, created through genetic manipulation by Enki and Ninkhursag.

The chapter explores the Biblical account of the “Fall of Man,” suggesting it represents a significant stage in human evolution. The author proposes that the “knowing” or “knowledge” obtained by Adam and Eve symbolizes the acquisition of sexual reproduction, a characteristic of mammals. By gaining this knowledge, humans became less reptilian and more mammalian, losing their original “horny skin” and “cloud of glory.”

The author presents evidence for the reptilian appearance of early humans, citing ancient Jewish legends and Gnostic texts. He suggests that the “horny skin” and “cloud of glory” represent a scaly, luminous hide characteristic of reptiles. He also notes the absence of sweat before the Fall, a mammalian trait.

The chapter concludes by emphasizing the trade-off between immortality and mammal form. By choosing sexual reproduction, humans forfeited their long life, a decision reflected in the expulsion from Eden and the guarding of the Tree of Life.

Chapter 6: The Serpent-Gods and Immortality

This chapter analyzes the portrayal of the serpent in ancient texts, suggesting that its negative connotation developed in the Christian era. The author argues that the serpent was originally associated with knowledge, healing, and immortality, qualities linked to the Sumerian god Enki.

The chapter explores the concept of immortality achieved through regeneration, symbolized by the serpent shedding its skin. The author connects this concept to the rite of circumcision, proposing it as a symbolic sacrifice mimicking the serpent’s renewal process.

The chapter also delves into the possibility of long lifespan, citing various scientific theories of aging and modern research aimed at controlling the aging process. The author highlights the advanced genetic engineering abilities of the Anunnaki, implying they may have possessed the technology for achieving extended lifespan.

Chapter 7: Dragons and Serpent-Gods in World Mythology

This chapter expands the scope of the reptilian ancestry theory, examining the prevalence of serpent-gods in mythologies worldwide.

The author starts with the “Brazen Serpent” incident in the Old Testament, suggesting it reflects the worship of the serpent-god, particularly Enki, associated with healing. He links the Hebrew “seraph” to the Hindu “sarpa” and the Sumerian serpent symbol, emphasizing the universal nature of the serpent-god concept.

The chapter explores the Indus Valley civilization, suggesting it was a Sumerian colony established after the Deluge. The author connects the Dravidians, the original inhabitants of the Indus Valley, to the Nagas, a race of serpent-men found in Hindu mythology.

The author cites the Ancient Book of Dzyan, a compilation of Sanskrit sources, describing the Nagas as semi-divine beings with human faces and dragon tails. He points to passages in the Hindu epics, the Ramayana and the Mahabharata, supporting the existence of a serpent race who intermarried with the Aryans, the later inhabitants of India.

The chapter examines the duality of the serpent in Egyptian religion, suggesting that its benevolent character in the Old and Middle Kingdoms changed to a malevolent one in the New Kingdom, possibly due to the historical trauma caused by the Hyksos, a foreign, reptilian race.

Finally, the author cites legends from Central American and African mythologies, linking them to the concept of serpent-gods as creators and ancestors of humankind.

Chapter 8: The Patriarchs, Demi-Gods of the Antediluvian Period

This chapter focuses on the patriarchs of the Old Testament, suggesting they were demi-gods with reptilian ancestry.

The author explores the two lines of descent from Adam and Eve: Cain and Seth. He highlights the mysterious Cain-Abel murder, suggesting a deeper meaning behind the Biblical account. The author proposes that Cain, sired by the deity, was semi-divine with reptilian characteristics, while Abel, sired by Adam, was more human.

The chapter analyzes the Sethite line of patriarchs, noting their exceptionally long lifespans and linking them to the antediluvian kings mentioned in the Sumerian King List. The author suggests that these patriarchs, part-saurian, served as priest-kings, representing the aristocracy in the Anunnaki civilization.

The chapter highlights Enoch, suggesting he was deified in his lifetime and became Metatron, a powerful figure in Jewish apocalyptic literature. The author draws parallels between Enoch and Enmeduranna, the seventh antediluvian king in the Sumerian King List, suggesting they both held similar positions in their respective hierarchies.

The chapter concludes by analyzing the figure of Noah, suggesting his “strange appearance” mentioned in the Book of Lamech could indicate reptilian vestiges.

Chapter 9: The Rephaim: Warrior-Gods of the Western Lands

This chapter focuses on the Rephaim, a race of semi-divine warriors who inhabited the Western Lands after the Deluge. The author links them to the “rpum” mentioned in the Ugarit tablets, describing their roles as charioteers, protectors of the land, and descendants of the Nefilim.

The author traces the Rephaim’s presence in the Bible, noting their description as giants in Numbers and their association with the Anakim and the Philistines. He suggests that these warrior-gods, equipped with advanced iron weapons and chariots, dominated the Levant for centuries.

The chapter describes the glacis-type fortifications found in Palestine and other parts of the Levant, attributing their invention to the Rephaim. These fortifications, strategically located and virtually impregnable, facilitated the Rephaim’s control over the region.

The author highlights the Amalekites, a branch of the Rephaim, as a formidable enemy of the Israelites during the Exodus. He suggests that the Amalekites were responsible for the collapse of the Middle Kingdom in Egypt, occupying the Nile Delta and preventing the Israelites from entering Canaan.

The chapter concludes by examining the Hyksos, foreign rulers who dominated Egypt for centuries. The author suggests that the Hyksos were actually the Amalekites, linking their rule to the period of the Judges in Palestine. He argues that the expulsion of the Hyksos by Ahmose, the founder of the Eighteenth Dynasty, coincided with the defeat of the Amalekites by Saul, the first king of Israel.

Chapter 10: The Deluge and Other Problems of Chronology

This chapter delves into the Deluge, the catastrophic event that divided human history into two periods. The author examines various theories regarding its cause, suggesting it was a combination of heavy rainfall from the collapse of the vapor canopy and massive tidal waves generated by earthquakes.

The chapter analyzes the date of the Deluge, suggesting it occurred around 4000 BC based on archaeological evidence from Sumerian cities like Eridu and Uruk. He connects this date to the beginning of the First Dynasty in Egypt and the Olmec calendar in Mesoamerica, further reinforcing the theory.

The chapter explores the problematic chronology of Biblical events, particularly the date of the Exodus. The author argues for a mid-15th Century BC date, based on explicit information from the Old Testament and its consistency with the period of the Judges. He suggests that this date aligns with the collapse of the Middle Kingdom in Egypt, strengthening the link between Biblical and Egyptian history.

Chapter 11: The Sky-Chariots and Boats of Heaven: The Vehicles of the Ancient Astronauts

This chapter focuses on the vehicles used by the ancient astronauts, highlighting references to them in the Bible and Sumerian literature.

The author starts with Ezekiel’s “fiery chariot,” described vividly in the Book of Ezekiel. He suggests that this chariot was not a mystical vision but a spacecraft, citing the consistency of its description in different accounts.

The chapter examines various terms used for these vehicles, separating them by function:

• Shekinah/Kabod: The personal spacecraft or command capsule of the gods.
• Cherubim: The booster platform upon which the Shekinah/Kabod rested.
• Shem/Shumu: The main rocket booster used for leaving Earth’s gravity.

The author analyzes the Hebrew Book of Enoch, suggesting its description of the “heavenly abode” reflects a large, complex spacecraft with multiple decks and specialized functions. He also explores the “Qedussah” ceremony, interpreting it as a launch countdown procedure with references to rocket exhaust and safety precautions.

The chapter explores the command capsule’s design and its significance as a symbol of divine dwelling in the ancient world. The author connects the Hebrew “beth-el,” the Canaanite “betyl,” the Egyptian “ben-ben,” and the Greek “omphalos,” suggesting they all represent the cone-shaped command capsule.

Chapter 12: The Phoenix Bird as Symbolizing a Rocket Launch

This chapter analyzes the legend of the Phoenix, the mythical bird that rose from its own ashes, suggesting it symbolizes a rocket launch.

The author traces the origin of the Phoenix legend to ancient Egypt, connecting it to the Sun Stone or “Ben-Ben” found in the Sun Temple at Heliopolis. He suggests that the Phoenix, originally a foreign bird from the East, represents the command capsule of a composite rocket, its fiery arrival and departure symbolizing a launch and landing.

The chapter explores the “baetyl” or “betyl” stones found in the Levant, connecting them to the Sun Stone in Egypt. The author suggests that these conical or pyramid-shaped stones represent the command capsule, their veneration reflecting the worship of the sun god, or chief astronaut, Shamash.

The chapter highlights the importance of Baalbeck, Lebanon, suggesting it was the original home of the Phoenix bird. The author points to the massive stone platform at Baalbeck, interpreting it as a launch platform capable of supporting a large rocket motor. He also connects the Greek “omphalos” to the “baetyl,” suggesting its dual function as a geodetic marker and a representation of the divine dwelling.

Chapter 13: Was Noah’s Ark a Saucer-Shaped Submersible?

This chapter examines the design of Noah’s Ark, questioning the traditional depictions of a conventional ship.

The author analyzes the Biblical and Sumerian accounts of the Ark, noting discrepancies in their descriptions and challenging their seaworthiness. He suggests that the Hebrew word “teba,” translated as “ark,” actually means “box” or “container,” reflecting the land-locked Hebrews’ limited understanding of shipbuilding.

The chapter explores the Sumerian account of the Ark, traditionally interpreted as a cube. The author challenges this interpretation, arguing for a circular design based on the text’s ambiguity and the Sumerians’ advanced knowledge of shipbuilding. He suggests a streamlined ellipsoid design, similar to modern submersibles, for stability in turbulent seas.

The chapter analyzes the “punting poles” mentioned in the Gilgamesh Epic, traditionally interpreted as simple poles used for navigating shallow waters. The author proposes that these poles were actually fuel rods used for propulsion, possibly solid propellant rods for a rocket system.

Chapter 14: The Radios of the Ancients

This chapter explores the communication systems used by the ancient astronauts, highlighting evidence in Biblical and Sumerian accounts.

The author suggests the existence of three types of communication equipment: fixed transmitters, regional or field stations, and portable communicators. He points to Psalm 29 as evidence of powerful transmitters at Jerusalem, broadcasting instructions to the space facilities at Baalbeck and Mount Sinai.

The chapter examines the “reed huts” found in Mesopotamian art, interpreting them as field stations or radio receivers. The author highlights their antenna-like projections and their portability, suggesting they were used for communication with the orbiting spacecraft.

The author analyzes the Ark of the Covenant, built by Moses to communicate with Yahweh. He suggests that the Ark, with its gold-plated acacia wood box and a cover adorned with winged cherubs, functioned as a portable transmitter. He points to specific instructions given to Moses for building the Ark, emphasizing the technical precision required for its operation.

The chapter explores the dangers associated with the Ark, attributing them to its power source, possibly a form of nuclear or radioactive energy. The author cites incidents of people dying from electrical discharges or radioactive poisoning when approaching the Ark, reinforcing its technological nature.

Finally, the author examines the “teraphim” mentioned in the Old Testament, interpreting them as portable communication devices. He links these figurines or idols to the animated statues of the Sumerians, suggesting they contained radio receivers, transmitters, and power sources, possibly crystals.

Chapter 15: The Fabled Land of Dilmun

This chapter focuses on Dilmun, a land mentioned in Sumerian and Akkadian texts, suggesting it was the location of the spaceport after the Deluge. The author challenges traditional interpretations of Dilmun, arguing against its location in Bahrain or the Indus Valley.

The author explores the various descriptions of Dilmun:

• Land of Immortality: Described as a paradise where death does not exist, reminiscent of the Garden of Eden.
• Cedar Land: Associated with cedars and controlled by Shamash, the chief astronaut.
• Commercial Giant: A major trading hub, exporting various goods and setting the standard for gold.

The author analyzes the Gilgamesh Epic, highlighting Gilgamesh’s journey to the “Land of the Living,” a cedar land controlled by Shamash. He connects this land to Dilmun, suggesting it was the location of the spaceport where Gilgamesh sought to obtain a “shumu,” interpreted as a rocket ship.

The chapter examines the geographical clues provided by Sumerian and Akkadian texts, suggesting that Dilmun was located in the west, near the Mediterranean Sea. The author points to Sargon the Great’s boast of capturing Dilmun after circling the Sea Lands, confirming its proximity to the Mediterranean coast.

The author concludes by identifying Dilmun as Lebanon, specifically the Bekaa Valley, home to Baalbeck, the space city. He suggests that Dilmun encompassed both the mainland, where the spaceport was located, and the coastal cities, which flourished as trading centers.

Chapter 16: The Space City and Facilities Destroyed

This chapter narrates the destruction of the space facilities at Baalbeck, attributing it to Naram-Sin, the ambitious king of the Akkad Dynasty.

The author examines the change in climate in the Levant during the Third Millennium BC, suggesting it was more hospitable in the past, ideal for the reptilian Anunnaki. He cites evidence of greater rainfall and more luxuriant vegetation, supporting the Biblical description of “a land of milk and honey.”

The chapter explores the significance of Ur-Salem, or Jerusalem, as the new space control and communications center after the Deluge. The author highlights the three peaks of Jerusalem – Mount Zophim, Mount Zion, and Mount Moriah – suggesting their roles in space operations.

The chapter analyzes the location of Mount Sinai, or Horeb, suggesting it was located in the northern Sinai, near Kadesh-Barnea. The author connects Mount Sinai with El-Paran, the target of the invading eastern kings, and points to Jebel Halal, a flat-topped mountain near Kadesh, as the likely location.

The chapter explores the importance of Kadesh-Barnea as a support complex for the space facilities. The author cites its strategic location, its fortification remains, and its role as a staging area for the Israelites during the Exodus, confirming its significance.

The chapter examines the rise of Sargon the Great, the founder of the Akkad Dynasty, noting his conquest of the Western Lands but his restraint in destroying the space facilities. It contrasts Sargon’s approach with that of his grandson Naram-Sin, who, driven by ambition, declared himself a god and launched a destructive campaign against the Ekur, interpreted as the rocket tower building at Baalbeck.

The author analyzes the Sumerian poem “The Curse of Agade,” interpreting its description of Naram-Sin’s attack on the Ekur as a symbolic account of the destruction of the space city. He points to the use of cedar and other trees specific to Lebanon, the references to “axes of destruction,” and the detailed description of the Ekur’s contents, including a possible rocket booster, as evidence supporting his interpretation.

The chapter concludes by highlighting the devastating consequences of Naram-Sin’s actions, suggesting that the use of powerful weapons poisoned the land of Lebanon, rendering it uninhabitable for centuries.

Chapter 17: The Mount Sinai-Kadesh Space Facilities Destroyed

This chapter narrates the second destruction of the space facilities, this time located at Mount Sinai and Kadesh-Barnea, attributing it to Ur-Nammu, the founder of the Third Dynasty of Ur.

The chapter begins by analyzing the historical context of Abraham’s life, placing it against the backdrop of the political turmoil in Mesopotamia. The author suggests that Abraham, a high priest serving the deity Adad, was forced to flee Ur with his father Terah when Ur-Nammu seized control of the city.

The chapter examines Abraham’s mission to Canaan and Egypt, suggesting he was tasked by Adad with setting up defenses against the impending invasion from the east. The author analyzes the strategic deployment of Abraham’s forces, highlighting his alliances with the Anakim and the Rephaim, and his focus on protecting the space complex in the northern Sinai.

The chapter explores the location of Sodom and Gomorrah, challenging the traditional view of their placement under the southern part of the Dead Sea. The author argues that these cities were located in the northern part of the valley, based on Biblical descriptions and the absence of any reference to a large body of water in the accounts.

The author analyzes the identity of the invading army’s leader, suggesting that Amraphael, the King of Shinar (Sumer), was the likely leader rather than Chedorlaomer, the King of Elam, as stated in Genesis. He proposes that the Biblical account downplayed Amraphael’s role due to political reasons, highlighting the rivalry between Sumer and Elam.

The chapter examines the rise of Ur-Nammu, noting his ambition and his use of powerful weapons in his conquest of the Western Lands. The author connects Ur-Nammu to the invasion described in Genesis 14, suggesting he was the “Chedorlaomer” mentioned in the Biblical account. He cites the rapid destruction of the Rephaim’s fortifications and the subsequent devastation of the region as evidence of Ur-Nammu’s use of advanced weaponry.

The chapter highlights the destruction of the space facilities at Mount Sinai and Kadesh-Barnea, attributing it to Ur-Nammu’s campaign. The author suggests that Ur-Nammu, driven by a desire to control the space technology, targeted these facilities after the earlier destruction of Baalbeck.

The author analyzes the destruction of Sodom and Gomorrah, connecting it to the collapse of the space complex at Mount Sinai. He suggests that Adad, angered by the loss of the space facilities and the cities’ switch of allegiance to the eastern kings, unleashed a devastating attack, possibly a nuclear strike, that created the Dead Sea.

The chapter concludes by highlighting the widespread devastation of the Levant during the Third Millennium BC, attributing it to the repeated use of powerful weapons by the Mesopotamian kings in their quest for dominance.

Epilogue: Is There Really a Missing Link?

The epilogue summarizes the central theme of the book, suggesting that the “missing link” in human evolution is the intervention of a reptilian race of extraterrestrials, the Anunnaki.

The author revisits the sudden appearance of Homo Sapiens, highlighting the lack of gradual evolutionary stages between Homo Erectus and modern humans. He suggests that this abrupt emergence is explained by the Anunnaki’s genetic manipulation, creating a hybrid worker through two stages:

1. Homo Saurus: A creature with dominant reptilian characteristics, unable to reproduce.
2. Homo Sapiens: A modified version with dominant mammalian characteristics, capable of sexual reproduction.

The author examines the reptilian appearance of ancient figures like Gilgamesh and Noah, suggesting their semi-divine status and their visible reptilian vestiges. He connects these figures to the patriarchs of the Old Testament and the antediluvian kings and priests, highlighting their role as intermediaries between the gods and ordinary humans.

The author concludes by speculating on the departure of the Anunnaki, suggesting they may have left Earth before the 23rd Century BC, leaving behind their hybrid descendants and the legacy of their technology. He hints at the possibility of their continued presence, hidden in underwater bases or manifested in UFO sightings.

The epilogue ends with a warning of the potential cultural shock that awaits humankind when the truth about its reptilian ancestry is finally revealed.

Roberto Solàrion’s Editorial Comments

Solàrion’s editorial comments throughout the book offer a unique perspective, connecting Boulay’s theory with the historical revisionism of Dr. Immanuel Velikovsky. He supports Boulay’s chronology based on Velikovsky’s research, highlighting the problems with traditional dating systems and offering alternative interpretations of historical events.

Solàrion also connects Boulay’s theory to Zecharia Sitchin’s work, particularly his accounts of the Anunnaki and the Pyramid Wars. He draws parallels between the Sumerian gods and figures from Greek and Egyptian mythologies, providing additional insights into the reptilian ancestry theory.

Solàrion’s comments challenge readers to reconsider their understanding of human history and the origins of civilization, urging them to embrace the possibility of a reptilian past and its potential implications for the future.