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58 Significant, too, though in other respects, is the fact that the route passes between the planets named in Sumerian DIL- GAN (Jupiter) and APIN (Mars). Mesopotamian astronomical texts referred to Mars as the planet "Where the right course is set," where a turn is made as the drawing on the segment indicates. In Genesis Revisited we have presented consider- able ancient and modern evidence in support of a conclusion that an ancient space base had existed on Mars. The missing texts or the damaged portions of the Adapa Legend might have shed light on a puzzling aspect of the tale: If Ea foresaw all that would happen at the heavenly abode, what was the purpose of scheming to send Adapa aloft if, in the end, he was to be deprived of Eternal Life? Tales from post-Diluvial times (such as that of Gilgamesh) indicate that offspring of a human and a god (or goddess) deemed themselves worthy of Immortality, and went to great lengths to join the gods to attain that. Was Adapa such a "demigod," and did he nag Ea to endow him with Immortal- ity? The reference to Adapa as "offspring of Ea" is trans- lated by some literally as "son of Ea," born to Enki by a human female. This would explain Ea's scheme to pretend that Adapa's wish is being granted, while in fact he maneu- vered for the opposite result. Adapa, without doubt, also bore the title "Son of Eridu" (Enki's center). It was an honorific title that signified intelli- gence and education by schooling in Eridu's renowned acade- mies. In Sumerian times the "Sages of Eridu" were a class unto themselves, ancient savants of blessed memory. Their names and specialties were listed and recorded with great respect and reverence in countless texts. According to those sources, the Sages of Eridu were seven in number. In her study of Assyrian sources, Rykle Borger ("Die Beschwerungsserie Bit Meshri und die Himmelfahrt Henochs" in the Journal of Near Eastern Studies) was in- trigued by the fact that in respect to the seventh one, the text stated (in addition to the name and main call on fame, as for all those listed) that it was he "who to heaven ascended." The Assyrian text calls him Utu-Abzu; Professor Borger con- cluded that he was the Assyrian "Enoch," because according DIVINE ENCOUNTERS