Podcasts about Enkidu

Link up with everything Black Sensei Society right here: https://linktr.ee/blacksenseisocietyWe are back at it again, and this time we are going full arc by arc on Tower of God Season 3 (webtoon, not the anime). Radell, Lani, Myles, and the crew break down Bam's glow up, the Cage Arc, the Wall Arc, the Nest Arc, and the family leader civil war that ends with a death nobody was ready for. Power scaling, moral gray areas, and a whole lot of "who is actually the bad guy here" energy.HEAVY SPOILER ZONE for the Tower of God webtoon through Season 3, plus light setup talk for the Yurik (Eric) side story. If you are anime only, save this one for later.What we get into:Bam's complete personality shift and why he might be one of the most underrated protagonists in manhwaThe Cage Arc: recruiting Yama, Dang Dang and Louie, and freeing DoomThe Wall Arc: sealed ancient heroes, Doan and Caliban, and the question of whether the people you protect even deserve itThe Nest Arc: Bam beating a ranker one v one, Leobrook's betrayal, and the run to save JinsungBam vs White: the crash out, the souls, and one of the most satisfying wins in the whole storyYama vs Yasracha and the full Yama family backstory (one of the best arcs in the series)Traumary, the Leviathan memories, and the marriage tournament that is not really about marriageThe family leaders saga: Gustong, Traumary, Amizu, Enkidu, and how loneliness built a villainV taking over Bam's body and what it means for the thornThe first family leader death and why losing administrator protection changes everythingYurik little bro-ing everybody, plus the Axis and Fantanium lore that reframes the entire TowerTower of God is lengthy, but it is peak. If you mess with One Piece, you will mess with this.CHAPTERS00:00 Intro and Season 3 anime return talk06:11 Starting Season 3, going arc by arc06:40 Cage Arc: recruiting Yama, Dang Dang, and Louie17:55 Freeing Doom and the Fug Elder's plan23:39 Wall Arc: the sealed ancient heroes27:00 Doan, Caliban, and the Jihad lookalike32:44 Nest Arc begins (best arc contention)36:30 Bam's ranker hacks explained44:00 The mouse game and everybody's mission49:44 Bam vs White57:30 Bam surpasses his limits1:02:50 Yama vs Yasracha and the full backstory1:11:00 Traumary, the Leviathan, and the marriage proposal1:15:00 Marriage tournament arc1:18:55 Bam beats a high ranker one v one1:20:30 Yuri, Tiara, and the Gustong princess1:27:00 Kun challenges Traumary to a chess match1:34:00 The family leader civil war1:43:00 The Red District reveal and Jihad copies1:51:00 Yurik shows up and washes everybody1:55:30 Family leaders origin: Gustong, Traumary, Amizu, Enkidu2:20:00 V takes over Bam's body2:28:00 Traumary's death and the final chess match2:38:00 Season 3 overall thoughts2:40:00 Yurik, the Axis, and Fantanium lore2:47:00 Wrap upSubscribe and turn on notifications so you do not miss the Season 4 prep and the Yurik side story deep dive. Drop your power scaling takes in the comments: is Bam already high ranker plus, and who is really the final boss, Jihad or Fantanium?KEYWORD TAGStower of god season 3, tower of god webtoon, tower of god explained, tower of god recap, tower of god review, bam vs white, tower of god nest arc, tower of god family leaders, yama vs yasracha, tower of god power scaling, tower of god lore, gustong, traumary, jahad, yurik, tower of god axis, fantanium, tower of god manhwa, tower of god breakdown, black sensei society, tower of god season 3 spoilers, tower of god v, tower of god bam, manhwa power scaling, webtoon review

Greg Jenner is joined in the ancient world by Dr Moudhy Al-Rashid and comedian Marjolein Robertson to learn all about the famous Mesopotamian poem, the Epic of Gilgamesh.Sumerian poems about a legendary king called Gilgamesh began to be composed sometime in the third millennium, and were told and retold throughout Mesopotamia until a Babylonian scholar named Sîn-leqi-unninni wrote down what has become the standard version. The tale he recorded tells of a tyrannical king of Uruk, Gilgamesh, and the transformative journey he takes with his enemy-turned-friend (and possibly more), Enkidu. In the 3100 lines of the poem, they fight forest guardians and celestial bulls, anger the gods, and even challenge death itself.In this episode, we retell the story of Gilgamesh, exploring the history of the epic's composition, what it tells us about ancient Mesopotamian storytelling and beliefs, and how it was rediscovered in the nineteenth century, written in cuneiform on clay tablets housed in the Library of Ashurbanipal at Nineveh. We also look at the themes of companionship, community and environmental protection that are still relevant today, and ask the question: is Gilgamesh just a legend, or was he based on a real king?This is a radio edit of the original podcast episode. For the full-length version, please look further back in the feed.Hosted by: Greg Jenner Research by: Katharine Russell Written by: Katharine Russell, Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

Het eeuwige leven, de zoektocht naar onsterfelijkheid... maar wat is dat eigenlijk: 'onsterfelijkheid'? Met dr. Robin ten Hoopen van de Protestantse Theologische Universiteit (PThU) gaan we op zoek naar het fenomeen 'onsterfelijkheid' in twee teksten: Genesis 1-11 en het Gilgamesj-epos. Hoe moeten we de gebeurtenissen tussen Adam en Eva en God duiden? En wat moeten we lezen in de zoektocht van Gilgamesj na de dood van zijn vriend Enkidu?Shownotes

Mythe suméro-babylonien millénaire, l'épopée de Gilgamesh nous parle de la destinée de l'homme qui se révèle à travers les épreuves quotidiennes. Dans nos cours, nous étudions les traductions des tablettes et des rouleaux sumériens, babyloniens et autres textes qui nous ont été légués par les peuples des IIIe et IVe millénaires avant notre ère. Dans cet héritage, nous trouvons des références au mythe de Gilgamesh. Article extrait d'une conférence donnée par Jorge Angel Livraga, philosophe, fondateur de l'Organisation Internationale Nouvelle Acropole. Traduction par Denis Abeille, lecture par Noëlle Vannini.Abonnez-vous gratuitement à notre newsletter philosophique :www.revue-acropolis.comSaviez-vous que Nouvelle Acropole est réalisée à 100% par des bénévoles ? Nous dépendons donc beaucoup de nos étudiants et amis pour la divulgation !   N'oubliez pas de vous abonner à la chaîne et si possible de la partager sur vos réseaux sociaux.   Ce sera d'une grande aide !

¿Qué significa ser un amigo? Hoy lo tenemos claro, pero en el mundo antiguo, la idea de una relación basada en la elección libre y no en la sangre o el poder era revolucionaria. En este episodio extra del universo de Gilgamesh, descubrimos cómo la literatura antigua tuvo que inventar la amistad. Acompáñanos en un viaje por la Epopeya de Gilgamesh, la Ilíada de Homero y la Biblia para explorar las relaciones entre Gilgamesh y Enkidu, Aquiles y Patroclo, y David y Jonatán. Descubre por qué, en la antigüedad, un héroe solo podía convertirse en un verdadero hombre cuando perdía a su mejor amigo.Este es el audio original de nuestro nuevo video. Si quieres ver la versión completa con imágenes y referencias visuales, encuéntralo en nuestro canal de YouTube: https://youtu.be/UrlawHVW97QSuscríbete a nuestra newsletter gratuita Crónicas Míticas en mitosymas.com para no perderte ningún contenido extra, artículos detallados y fuentes exclusivas.(00:00) - La invención de la amistad (01:41) - El problema del héroe inmaduro (Gilgamesh, Aquiles, David) (04:01) - El precio de la humanidad: La pérdida (Enkidu, Patroclo, Jonatán) (06:55) - La amistad como legado y fuerza civilizadora ★ Support this podcast ★ Click here to view the episode transcript.

¿Sabías que el poema más antiguo de la historia no lo escribió Homero ni ningún filósofo griego? Lo grabaron en tablillas de arcilla hace casi 5.000 años en la primera ciudad del mundo. Y su protagonista, el rey Gilgamesh, ya estaba obsesionado con exactamente lo mismo que nos obsesiona a nosotros hoy: la destrucción del medio ambiente, el miedo a la muerte y la búsqueda desesperada de la inmortalidad.En este episodio, conoceremos la Epopeya de Gilgamesh: el tirano que destruyó el primer bosque sagrado de la historia, el amigo que aprendió a llorar, y el rey que, después de cruzar las aguas de la muerte y perder la planta de la juventud frente a una serpiente, volvió a casa con las manos vacías y, por primera vez, con los ojos abiertos.Un viaje a la antigua Mesopotamia que resulta ser, en realidad, una advertencia para el siglo XXI.En este episodio:La tiranía de Gilgamesh y la creación de Enkidu: el primer experimento de "civilización" de la historiaEl Bosque de Cedros y el debate moral de Humbaba: el primer ecocidio documentadoLa muerte de Enkidu y el "entumecimiento psíquico": por qué el duelo personal es la única puerta a la conciencia colectivaEl primer carpe diem de la historia: el consejo de la tabernera SiduriEl diluvio de Utnapishtim vs. el diluvio de Noé: por qué la versión mesopotámica es más aterradora (y más honesta) que la bíblicaLa inmortalidad colectiva: la lección final de Gilgamesh sobre el legado y la ciudad como obra comúnFuentes y lecturas recomendadas:George, Andrew R. The Epic of Gilgamesh: The Babylonian Epic Poem and Other Texts in Akkadian and Sumerian. Penguin Classics, 2003.Tigay, Jeffrey H. The Evolution of the Gilgamesh Epic. University of Pennsylvania Press, 1982.Slovic, Paul. "If I look at the mass I will never act": Psychic numbing and genocide. Judgment and Decision Making, 2007.Sandars, N. K. The Epic of Gilgamesh. Penguin Classics, 1972.Sigue a Mitos y Más:Blog: mitosymas.comInstagram: @mitosymasYouTube: youtube.com/@mitosymas(00:00) - Gilgamesh: El primer ecocidio y la ansiedad climática hace 5.000 años (00:26) - La ansiedad climática no es nueva (02:36) - Uruk y la tiranía de Gilgamesh (04:34) - La "civilización" de Enkidu y la pérdida de la inocencia (06:26) - El Bosque de Cedros: El primer ecocidio de la historia (08:30) - El Toro Celeste y el castigo de los dioses (09:58) - La muerte de Enkidu y el nacimiento del terror existencial (11:23) - El viaje de Gilgamesh y el primer "Carpe Diem" (15:43) - Utnapishtim, el diluvio y la planta de la juventud (18:55) - Análisis: ¿Qué nos dice Gilgamesh hoy? (El colapso sistémico) ★ Support this podcast ★ Click here to view the episode transcript.

No episódio dessa semana, nos juntamos para falar das grandes Bebeto e Romário dos animes, que são as grandes e icônicas duplas dos animes tal como a gigantesca dupla da copa de 94. Passamos por parcerias lendárias como Johnny Joestar e Gyro Zeppeli, Peco e Smile de Ping Pong The Animation, Vash e Wolfwood, Simon e Kamina deu até pra falar um pouco de Gilgamesh e Enkidu. Cada uma com seu estilo, sua dinâmica e aquele entrosamento que transforma qualquer história em algo marcante com participação de de SubZero, Figurante, Shura e Lucas Emmanuel.Nossos Links:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram do Luiz⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Canal do Figurante⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Canal de cinema do Shura⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Podcast de musica do Ritalino⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠APOIE O PODCAST:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apoia-se ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Como integrar o APOIA-SE ao Spotify⁠⁠⁠⁠

We are graced once more by Prof. Jon F. White of Crecganford to discuss the mythological stories of Siberia, that made their way into America. We started with some Indo European basics and I got us off track almost immediately. However, we ventured back into the oldest stories including the Cosmic Hunt (not The Wild Hunt) and the Earth Diver. Somewhere along the line I scratched an itch about Cain and Abel being the Indo European twins of husnabdry v pastoralist; or founder and sacrificer. I didn't ask - yet - about Jacob wrestling with El and Gilgamesh and Enkidu. Maybe next time.Constellations came up. But which constellations. They're not the same now as they were then. But some are.Linguistics and story tracing has beaten genetics, but genetics and other science testing has supported what the Humanities already discovered. Now you can discover it too. 

Greg Jenner is joined in the ancient world by Dr Moudhy Al-Rashid and comedian Marjolein Robertson to learn all about the famous Mesopotamian poem, the Epic of Gilgamesh. Sumerian poems about a legendary king called Gilgamesh began to be composed sometime in the third millennium, and were told and retold throughout Mesopotamia until a Babylonian scholar named Sîn-leqi-unninni wrote down what has become the standard version. The tale he recorded tells of a tyrannical king of Uruk, Gilgamesh, and the transformative journey he takes with his enemy-turned-friend (and possibly more), Enkidu. In the 3100 lines of the poem, they fight forest guardians and celestial bulls, anger the gods, and even challenge death itself. In this episode, we retell the story of Gilgamesh, exploring the history of the epic's composition, what it tells us about ancient Mesopotamian storytelling and beliefs, and how it was rediscovered in the nineteenth century, written in cuneiform on clay tablets housed in the Library of Ashurbanipal at Nineveh. We also look at the themes of companionship, community and environmental protection that are still relevant today, and ask the question: is Gilgamesh just a legend, or was he based on a real king?If you're a fan of captivating myths and legends from the ancient world, heroic kings and impossible quests, and historians decoding ancient texts, you'll love our episode on the Epic of Gilgamesh.If you want more ancient history with Dr Moudhy Al-Rashid, listen to our episodes on the Babylonians and Cuneiform. And for more from Marjolein Robertson, check out our episode on Robert Bruce.You're Dead To Me is the comedy podcast that takes history seriously. Every episode, Greg Jenner brings together the best names in history and comedy to learn and laugh about the past.Hosted by: Greg Jenner Research by: Katharine Russell Written by: Katharine Russell, Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

Partez à la découverte de l'une des plus anciennes épopées de l'humanité : l'épopée de Gilgamesh. Franck Ferrand nous plonge dans cette fascinante histoire vieille de plus de 4000 ans, qui a influencé nombre de récits légendaires comme la Bible ou l'Iliade.Gilgamesh, roi d'Uruk, est un personnage à la fois réel et légendaire. Deux tiers dieu et un tiers homme, il est un tyran cruel jusqu'à ce qu'Enkidu, sa création divine, ne devienne son fidèle compagnon. Ensemble, ils vont affronter de terribles épreuves, des monstres mythologiques et la colère des dieux.Après la mort de son ami Enkidu, Gilgamesh se lance dans une quête désespérée pour tenter de découvrir le secret de l'immortalité. Un voyage initiatique qui le mènera aux confins du monde connu, jusqu'à la rencontre d'un sage ayant survécu au déluge.

Five thousand years before Batman brooded, before Achilles sulked, before Hercules punched a god in the mouth, there was Epic of Gilgamesh - the original badass origin story. Gilgamesh starts as a tyrant king with godlike strength, a legendary temper, and absolutely zero chill, until the gods drop another unstoppable force into his life: Enkidu. What follows is a saga of monster-slaying, divine beef, catastrophic hubris, and one of the earliest -and most brutal - lessons ever recorded about friendship, loss, and mortality. Host Ben Thompson is joined by mythologist and storyteller Dr. John Bucher, Executive Director of the Joseph Campbell Foundation, to break down how Gilgamesh isn't just the first epic hero - but the blueprint for every action movie, superhero arc, and hero's journey that followed. It's a story about conquering everything… except death - and why that realization still hits just as hard 5,000 years later.

SHOW 12-29-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR UR THE PRINCESS'S MUSEUM AT THE DAWN OF HISTORY Colleague Moudhy Al-Rashid. Moudhy Al-Rashidintroduces Ennigaldi-Nanna, a princess and high priestess of the moon god in the ancient city of Ur. Excavators discovered a chamber in her palace containing carefully arranged artifacts from eras much older than her own, effectively serving as a museum. A clay cylinder found there acted as a museum label, preserving the history of ancient kings to lend legitimacy to her father, King Nabonidus, and his dynasty. NUMBER 1 THE STORIES TOLD BY MESOPOTAMIAN BRICKS Colleague Moudhy Al-Rashid. Moudhy Al-Rashidexplains how millions of mud bricks reveal the history of ancient Mesopotamia, from the construction of massive temples to the 9-kilometer wall of Uruk. These bricks were often stamped with the names of kings to ensure their deeds were known to the gods. Beyond royal propaganda, bricks preserve intimate moments, such as the accidental paw prints of dogs or footprints of children left while the clay dried in the sun. NUMBER 2 GILGAMESH AND THE BIRTH OF WRITTEN LEGEND Colleague Moudhy Al-Rashid. Al-Rashid discusses Cuneiform, a writing system used for over 3,000 years to record languages like Sumerian and Akkadian. She details the Epic of Gilgamesh, a tale of a tyrannical king who finds wisdom and friendship with the wild man Enkidu. While Gilgamesh was likely a real historical figure, his story evolved into high poetry about mortality and leadership. The segment notes that kingship was believed to have descended from heaven. NUMBER 3 HOMEWORK AND HEARTACHE IN ANCIENT SCHOOLS Colleague Moudhy Al-Rashid. Excavations of a "schoolhouse" in Nippur revealed thousands of practice tablets, showing the messy first attempts of children learning to write. These artifacts include literary accounts of school life, complaints about food, and even teeth marks from frustrated students. The curriculum was rigorous, covering literacy and advanced mathematics like geometry, which was essential for future scribes to calculate field yields and manage the bureaucracy. NUMBER 4 THE ALCOHOLIC TYRANTS OF THE WEST Colleague Professor James Romm. James Romm introduces Syracuse as a dominant power in the 4th century BCE under the rule of Dionysius the Elder, who rose from clerk to autocrat. Dionysius fortified the city's geography to create a secure military base and adopted the Persian custom of polygamy, marrying two women on the same day. This created a rivalrous, "unhappy family" dynamic in a court notorious for heavy drinking and "Syracusan tables" of excess. NUMBER 5 PLATO'S FAILED FIRST MISSION TO SICILY Colleague Professor James Romm. Professor Romm details Plato's background, including his connection to the Thirty Tyrants in Athens and his philosophy of "forms." Plato was invited to Syracuse by Dion, who hoped the philosopher could reform the tyrant Dionysius the Elder. However, this first visit was a disaster; Plato attempted to lecture the ruler on ethics and moral behavior, resulting in the philosopher being dismissed from the court with dishonor. NUMBER 6 THE BANISHMENT OF DION Colleague Professor James Romm. Plato returned to Syracuse to tutor Dionysius the Younger, hoping to create an enlightened monarch, but found a court defined by drunkenness and immaturity. The experiment failed when Dion, Plato's ally, sent a letter to Carthage that the tyrant interpreted as treason. Dionysiusbanished Dion and kept Plato under a form of house arrest to maintain the appearance of an alliance, while the tyrant solidified his power. NUMBER 7 A PHILOSOPHER OBSERVES A COMING WAR Colleague Professor James Romm. At the Olympic Games, Plato met the exiled Dion and learned that the tyrant had confiscated Dion's property and given his wife to another man. Despite the growing tension, Plato visited Syracuse a third time in 361 BCE to attempt reconciliation. Romm argues that Plato's harsh description of the "tyrannical man" in The Republic was directly inspired by his personal observations of living under the roof of the Syracusan tyrant. NUMBER 8 REVOLUTION, ASSASSINATION, AND CHAOS Colleague Professor James Romm. Dion launched an invasion to liberate Syracuse, but the revolution unleashed chaotic populist passions he could not control. After ordering the assassination of a rival, Dion fell into a depression and was eventually assassinated by a faction of his own army. Rommnotes that ancient historians, including Plutarch, largely protected Dion's reputation to safeguard the prestige of Plato's Academy, despite Dion's failure to become a true philosopher king. NUMBER 9 THE TYRANT WHO BECAME A SCHOOLTEACHER Colleague Professor James Romm. Professor James Romm discusses the surprising fate of Dionysius II, the tyrant of Syracuse. After the Corinthian leader Timoleonarrived to liberate the city, Dionysius surrendered and was allowed to retire to Corinth rather than facing execution. There, the former absolute ruler became a music teacher, leading to the proverb "Dionysius is in Corinth," a saying used for centuries to describe the unpredictability of fortune and the fall of the powerful. NUMBER 10 PHILOSOPHER KINGS AND THE RIVER OF HEEDLESSNESS Colleague Professor James Romm. James Romm explores Plato's Republic, arguing that philosophers make the best kings because they perceive the true "forms" of justice rather than earthly shadows. The discussion turns to the "Myth of Er," a story of the afterlife where souls travel for a thousand years before choosing their next life. Plato warns that drinking too deeply from the River of Heedlessnesserases memory, whereas philosophers strive to recall the forms. NUMBER 11 PLATO'S LETTERS AND THE WHITEWASHING OF DION Colleague Professor James Romm. The conversation examines Plato's thirteen letters, specifically the five Romm believes are genuine regarding the Syracuse affair. Platoviewed himself as a wise lawgiver capable of reforming a tyrant, though he was naive about practical politics. In the seventh letter, Plato attempts to rehabilitate the reputation of his associate Dion, spinning the narrative to portray Dion as a virtuous victim of evil rather than admitting his political failures. NUMBER 12 THE RETURN OF THE NOBLE MONARCH Colleague Gregory Copley. Gregory Copley argues that the world has reached "peak republicanism," where republics have become inefficient political battlegrounds. He defines nobility not as a class structure, but as a quality of honorable leadership that embodies the state's values. Copley suggests modern monarchies, like that of King Charles III, are reinvigorating this role by acting as apolitical symbols of unity and diplomacy, unlike elected leaders who only represent their voters. NUMBER 13 THE DANGERS OF TRANSACTIONAL NATIONALISM Colleague Gregory Copley. Copley warns that suppression in republics often leads to uncontrollable demands for liberty, citing the collapse of the Shah's Iran and the USSR. He distinguishes between "tribal nationalism," based on shared history, and "state nationalism," which is often transactional. Copley argues that transactional systems eventually fail because the state runs out of resources to trade for support, leading to corruption and the potential fracturing of society. NUMBER 14 CONSTITUTIONS, BELIEF, AND THE EMPIRE Colleague Gregory Copley. Copley describes the US Constitution as the "de facto crown" holding the American empire together, though it faces challenges from populist movements. He argues that a "faith-based electorate" or a "belief in beliefs" is essential for social unity, noting that when people stop believing in God, they will believe in anything. Monarchy utilizes mysticism and continuity to maintain this unity, a quality difficult for republics to replicate. NUMBER 15 THE REASSERTION OF ANCIENT EMPIRES Colleague Gregory Copley. Copley contends that China is reasserting its identity as an empire, with the Communist Party seeking legitimacy by connecting with imperial history despite previous rejections of the past. Similarly, he views Vladimir Putin as a nationalist attempting to restore the memory and grandeur of the Russian Empire. The segment concludes by suggesting the US might "lease" the symbolic nobility of King Charles III during state visits to borrow necessary leadership prestige. NUMBER 16

GILGAMESH AND THE BIRTH OF WRITTEN LEGEND Colleague Moudhy Al-Rashid. Al-Rashid discusses Cuneiform, a writing system used for over 3,000 years to record languages like Sumerian and Akkadian. She details the Epic of Gilgamesh, a tale of a tyrannical king who finds wisdom and friendship with the wild man Enkidu. While Gilgamesh was likely a real historical figure, his story evolved into high poetry about mortality and leadership. The segment notes that kingship was believed to have descended from heaven. NUMBER 3 1896 UR

Lukas hatte wieder so einen Moment. Er sieht auf Youtube ein altes Interview mit dem deutschen Autor und Filmemacher Alexander Kluge als er den Assyriologen Walther Sallaberger interviewt und ist fasziniert– und entscheidet spontan (natürlich ohne Isabel zu fragen), dass dieser Mann in unseren Podcast muss. Ein paar Emails später finden sich alle drei vor einem Bildschirm sitzen um über die Erfindung der Schrift zu sprechen. Was ist eigentlich Assyriologie? Was hat sich vor 4.000 Jahren vor Christus zwischen Euphrat und Tigris agespielt? Und was ist eigentlich das Gilgamesch-Epos? Prof. Sallaberger, gebürtiger Tiroler und einer der weltweit renommiertesten Altorientalisten, bewegt sich in Welten, die für uns eher nach Museum klingen – bis er darüber spricht. Dann wird daraus plötzlich ein vibrierendes Live-Panorama der Menschheitsgeschichte. Walther Sallaberger (Isabel führte schnell das Du-Wort ein) kann die Keilschrift lesen und die Essenz des Gilgamesch-Epos wie selten jemand wiedergeben. In dieser Folge sprechen Isabel und Lukas darüber: - Wie Schrift überhaupt entstanden ist Warum rund 4.000 v. Chr. in Mesopotamien zum ersten Mal jemand dachte: „Vielleicht sollten wir Dinge aufzeichnen, bevor wir sie vergessen.“ Und warum das weniger romantisch und viel buchhalterischer war, als man denkt. - Was damals in Mesopotamien eigentlich abging Stadtstaaten, Verwaltung, Tempelwirtschaft – und der Moment, in dem aus Zeichen Sprache wurde. Eine Explosion an Möglichkeiten, die unsere Welt bis heute strukturiert. - Warum der Codex Hammurapi 3.500 Jahre später noch relevant ist Ein Gesetzeskorpus, der überraschend modern wirkt – nicht weil wir so fortschrittlich wären, sondern weil manche Fragen der Gerechtigkeit schlicht zeitlos sind. - Ein Exkurs zum ersten großen Mythos der Menschheit: dem Gilgamesch-Epos Was wir von Gilgamesch und Enkidu über Freundschaft, Hybris, Sterblichkeit und Sinnsuche lernen können – und warum dieser Text immer noch näher an uns dran ist als viele Netflix-Plots. Eine Folge über den Anfang von allem, was wir heute Kommunikation nennen – und über einen äußerst sympathischen Tiroler Wissenschafter, der die Keilschrift entziffert wie andere Sudoku.

This month's episode of the Three Ravens Bestiary is all about one of our favourite topics - Wargs and Werewolves!We start with J.R.R. Tolkien, exploring how the species of intelligent wolf he invented - the Warg - combined Old English and Old Norse words and ideas, bringing different traditions of werewolf belief crashing into the public consciousness.It is this, brought into monster movies over time, that really created the 'Modern' werewolf.Though where does the werewolf's story begin?We're throwing a broad net on this one, including discussions of Skinwalkers and Wendigos, the Epic of Gilgamesh and the first-ever "man beast" in the form of Enkidu; we touch on the Classical myth of King Lycaon of Arcadia, transformed into a wolf due to his inhuman transgressions, and discuss how the Great European Werewolf Panic, which lasted for over 300 years, changed folk belief about the links between Black Magic and werewolves forever.It's a grand and sweeping story, and goes to explain a few things about why werewolves are pretty much always scary, why Wargs matter so much, and how modern cinema-goers are maybe a bit more like Odin than they probably realise.So, pull up your Wolf Pants, leave the silver bullets at home, and let's get lupine! Aroooo!Three Ravens is an English Myth and Folklore podcast hosted by award-winning writers Martin Vaux and Eleanor Conlon.Released on Mondays, each weekly episode focuses on one of England's 39 historic counties, exploring the history, folklore and traditions of the area, from ghosts and mermaids to mythical monsters, half-forgotten heroes, bloody legends, and much, much more. Then, and most importantly, the pair take turns to tell a new version of an ancient story from that county - all before discussing what that tale might mean, where it might have come from, and the truths it reveals about England's hidden past...Bonus Episodes are released on Thursdays plus Local Legends episodes on Saturdays - interviews with acclaimed authors, folklorists, podcasters and historians with unique perspectives on that week's county.With a range of exclusive content on Patreon, too, including audio ghost tours, the Three Ravens Newsletter, and monthly Three Ravens Film Club episodes about folk horror films from across the decades, why not join us around the campfire and listen in?Learn more at www.threeravenspodcast.com, join our Patreon at www.patreon.com/threeravenspodcast, and find links to our social media channels here: https://linktr.ee/threeravenspodcastProud members of the Dark Cast Network.Visit our website Join our Patreon Social media channels and sponsors Hosted on Acast. See acast.com/privacy for more information.

From the forest's edge to the edge of the internet, the human shadow has never stopped moving. This Juxtober episode traces the Wild Man's evolution—from Enkidu and the Green Man to Bigfoot, the Yeti, and finally the digital entities we conjure with clicks and fear. What if every monster that ever looked like us was just the echo of ourselves trying to get back in? Step beyond the campfire glow—into the screenlight—and meet the beings we built to keep the mystery alive.

Unlocked after 1 year for patrons only -- We examine the Epic of Gilgamesh as a piece of literature, for its strange dream-like style and form, its points of similarity to Biblical and ancient Greek and European mythology, and finally, its deep levels of psychological and political allegory, ultimately revealing the love between Enkidu and Gilgamesh as a parable of the fraught relationship between civilization and the wild. Image: Gilgamesh grappling with Enkidu; illustration by Wael Tarabieh. Our previous lecture on the discovery of the Library of Ashurbanipal, where the Epic of Gilgamesh was rediscovered: Historiansplaining – Unlocked-the-great-archaeological-discoveries-pt-3-the-library-of-ashurbanipal The SOAS's recordings of scholars reading Akkadian texts: https://www.soas.ac.uk/baplar/recordings Suggested further reading: George, "The Epic of Gilgamesh"; N.K. Sandars, "The Epic of Gilgamesh"; Heidel, "The Epic of Gilgamesh and Old Testament Parallels"; Stephen Mitchell, "Gilgamesh"; Michael Schmidt, "Gilgamesh: The Life of a Poem"; Rivkah Scharf Kluger, "The Archetypal Significance of Gilgamesh."

Bonjour à tous et bienvenue dans Callisto, le Podcast qui vous fait voyager à travers les récits mythiques et les légendes !Dans la ville d'Uruk, en Mésopotamie, le roi Gilgamesh n'était pas un roi très sympathique, il était excessif et intransigeant avec son peuple. Pour le châtier, les dieux décidèrent de lui envoyer un rival, Enkidu, qui représentait l'exact opposé de Gilgamesh. Les deux hommes se rencontrèrent et s'affrontèrent en duel, mais aucun d'eux n'arrivera à vaincre l'autre. Ils prirent alors conscience qu'ils étaient complémentaires et qu'à deux il est toujours plus facile d'accomplir de grandes choses…Bonne écoute !

Ancient Ghosts: The Tale of Gilgamesh and Enkidu In this week's Ghost Report, Lisa Morton delves into one of the earliest recorded ghost stories from the Sumerian tale of Gilgamesh, Enkidu, and the Nether World. She explores the relationship between the hero Gilgamesh and his friend Enkidu, and Enkidu's ill-fated journey to retrieve lost sacred objects from the underworld. The episode discusses ancient beliefs in ghosts, specifically the edimmu, outlining the consequences of improper burials, how they could possess people, and the methods for exorcism practiced by the Sumerians and Babylonians. Join Lisa as she uncovers this fascinating piece of ghostly lore. 00:00 Introduction to This Week's Ghost Report 00:06 The Earliest Recorded Ghost Story: Gilgamesh and Enkidu 01:11 Beliefs in Ghosts: The Edimmu 01:30 The Wrath of the Edimmu 01:59 Exorcism Rituals for the Edimmu 02:12 Conclusion and Next Week's Teaser

Episode: We're back with Tablet IX of the Epic of Gilgamesh. Gilgamesh must face reality. From the grief over Enkidu to a search for his (Noah-like) ancestor Utnapishtim on Mt. Mashu, Gilgamesh will learn about his mortality. Meet scorpion beings and enjoy this next installment with Amy and Chris! Click to listen back to PART 1,  PART 2, PART 3, PART 4, PART 5, PART 6, PART 7, PART 8 and PART 9.  Hosts: Chris McKinny and Amy Balogh Image Source: https://religion.fandom.com/wiki/Scorpion_man

Our feature monster for this episode is that hairy hide-and-seek champion of the cryptids: Bigfoot. We'll also look at some of his possible origins in the tales of Indigenous North Americans, as well as the tradition of the "wild man" in China, Roman mythology, medieval Europe, and Scottish folklore. And we'll learn a little more about Enkidu, the companion of Gilgamesh in Mesopotamian mythology. Visit the World of Mythik website to learn more and to contribute your theories to our board! All stories told on Myths & Muses are original family-friendly adaptations of ancient myths and legends. Stories from ancient mythology can also sometimes deal with complicated topics for young listeners — to the mortal parents and caretakers reading this, we encourage listening along with your young demigods to help them navigate those topics as they explore these epic tales. Transcript for Episode 9 If you'd like to submit something creative you've done inspired by the stories in Myths & Muses, use this form (with a Mortal Guardian's permission!). ----more---- Stuff to Read:  Bigfoot How the Bigfoot Legend Began Bigfoot Was Investigated by the FBI. Here's What They Found BFRO Geographical Database of Bigfoot Sightings & Reports Before Bigfoot:  BBC: The true origins of Sasquatch American Museum of Natural History: Beyond Bigfoot World History Encyclopedia: Tsul'kălû', The Slant-Eyed Giant Enkidu and Gilgamesh: World History Encyclopedia: Gilgamesh The Chinese Yeren Wild Men of the Ancient World: Legends Across the Globe Tell of a Humanoid Beast – Are They Real? Am Fear Liath Mor Stuff to Watch: Our curated YouTube playlist for this episode!

Send us a textThe ancient and profound Epic of Gilgamesh holds far more than just mythological storytelling—it contains clues to humanity's possible extraterrestrial origins. As we explore this Mesopotamian masterpiece dating back to 2100 B.C., we unravel fascinating connections between Sumerian accounts and Biblical narratives that suggest common source material predating both traditions.Many mistake Gilgamesh for the Mesopotamian equivalent of Noah, but the flood survivor in this epic is actually Utnapishtim, whom Gilgamesh seeks out during his quest for immortality. The wild beast-man Enkidu, created by gods to challenge Gilgamesh, represents what might be evidence of the "gods" carrying out genetic hybridization experiments. Sumerian artwork depicts mutated creatures that appear distinctly non-human, raising questions about what these representations may truly document.The creation accounts found in Akkadian texts describe how the Anunnaki gods created humans as a workforce, with passages stating they mixed their divine DNA with existing primitive beings. This aligns remarkably with the unexplained evolutionary leap that separated Homo sapiens from other hominids. Despite sharing nearly identical DNA with chimpanzees and coexisting with Neanderthals, humans developed unprecedented cognitive abilities and self-awareness. Could this advancement have resulted from external genetic manipulation?Both Gilgamesh's epic and the Bible share striking elements—sacred cedar forests, serpents that prevent immortality, divine beings with physical needs, and giants among men. Such parallels suggest these stories preserve memories of actual events involving advanced beings who were interpreted as prehistoric peoples as gods. The quest for immortality that drives Gilgamesh mirrors humanity's eternal struggle with the meaning and purpose of life, a theme that continue to resonate across cultures to this day.Join us as we examine this remarkable archaic story through the lens of the ancient alien theory, considering the compelling possibility that our creation myths contain literal truths about extraterrestrial intervention in human evolution. If our search for meaning is actually encoded memories of our origins, what other secrets might these ancient texts reveal?"Space Journey" by Geoff HarveyCopyright © 2021 Melody Loops LPFull License Royalty-Free Music https://www.melodyloops.com Support the showVisit our website

Episode: We're back, with Tablet VII of the Epic of Gilgamesh, an emotional high point in the epic. Chris and Amy take us into the friendship of Gilgamesh and Enkidu, the aftermath of Humbaba's death, and the curse-filled waiting for Enkidu's fate to unfold. Tune in and enjoy! Click to listen back to PART 1,  PART 2, PART 3, PART 4, PART 5, PART 6, and PART 7. Hosts: Chris McKinny and Amy Balogh Image Attribution:By Osama Shukir Muhammed Amin FRCP(Glasg) - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=90610606 Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor.

In dit tweede deel over het epos van Gilgamesj neemt dr. Willemijn Waal van de Universiteit Leiden ons mee in wat ook daadwerkelijk het tweede deel van het epos is: de tabletten 7 tot en met 12. Wat doet de dood van Enkidu met Gilgamesj? Willemijn vertelt over de reis van Gilgamesj, waarbij we uitgebreid in zullen gaan op diverse interessante details... en ook op de vraag naar de betekenis van het epos: want waar staat dit verhaal eigenlijk voor?Shownotes

I'm reading and talking about Ted Gioia's "Immersive Humanities Course," 52 weeks of World Classics.This week I tackled the Epic of Gilgamesh and also The Dhammapada. Gilgamesh was written in approximately 2000 BC, the oldest known story in the world, and is about 1500 years older than anything I've read to date. The Dhammapada is the oldest writings of the Buddha, from approximately 450 BC, which is a lot more in line with some of the other things I've been reading. I think it's important to note the relative ages of these works and know how they fit together. Gilgamesh was an actual, historical king of a Mesopotamian city called Uruk, around 2750 BC. The poem tells the story of how he angers the gods and then makes a best friend from a former wild man, Enkidu. They go rampaging, killing beasts for the sport of it, and that angers the gods. Enkidu is cursed and falls ill. When he dies, Gilgamesh is heartbroken and goes in search of a cure for his own mortality. He fails in that quest. Here are a few of my take-aways:The style of writing feels extraordinarily primitive to me. There is something very, very basic about the story, and many times it feels like it's written with the mindset of a sixth grade boy: lots of graphic talk about sex and body parts, and lots of bloody killing. Until the last part, there wasn't much nuance and there wasn't a lot of reflection on anyone's part.The Flood story is well-described here, lending credence to an actual, world-changing flood taking place at some point in history. The narrative of it is very interesting, especially the description of a square “boat” constructed and filled with pairs of animals.Book X is much more thoughtful than earlier sections. Gilgamesh is mourning his dead friend, searching for ways that he himself might become immortal. But the only immortal human tells him:Humans are born, they live, then they die, this is the order that the gods have decreed. But until the end comes, enjoy your life, spend it in happiness, not despair. Savor your food, make each of your days a delight, bathe and anoint yourself, wear bright clothes that are sparkling clean, let music and dancing fill your house, love the child who holds you by the hand, and give your wife pleasure in your embrace. This is the best way for a man to live.And that's what it comes down to. Man will always and forever struggle with his mortality. We have and we will. The oldest and most enduring story is about the oldest and most enduring question.There is just not a lot of man-woman romance in these old stories. Only Penelope and Odysseus come to mind in the last few weeks. Here, Enkidu is seduced by the temple prostitute but there's not much more mention of women than that. I was actually surprised to see a wife mentioned in the quote above!The Dhammapada reminded me very, very much of The Analects of Confucius (Week 4). Books of aphorisms are very hard to read in big chunks, as I've already noted. It's more a matter of scanning, trying to see how things fit together, if there are over-arching themes. I have a few thoughts here as well:Some of these sayings of Buddha are good sense, and we saw them in Confucius, and we see them in Proverbs. A wrongly-directed mind will do to you far worse than any enemy; a rightly-directed one will do you good.All the talk of “emptying” and forgetting the self is bleak to me. It's a completely different mindset from the Greek philosophy I've read until now. It's not Stoic; it's a kind of blankness, a rejection of self but not an embrace of anything else as far as I can tell. Reading...

que tiene que ver con nuestras culturas mediterráneas. Presentamos el último libro de Mariona Fernández "Buranuna. Canción de Arcilla" (Karwán edit.) la historia de la hija de Enkidu y Shamhat , pesonajes que se detallan en el poema épico del Gilgamesh. Conocemos también el montaje "Desert" que ha creado la artista experta en textiles Olga Solá Viñas, en el escaparate de la Llibreria 22 en Girona, en el que muestra el contraste de la lana de ovejas cercanas con una alforja antigua en tela que usaban las tribus nómadas Qashqai en su viaje del Caucaso hasta Iran, a lomos de camellos. Escuchamos la música de: RUKEN YILMAZ- Çi Çem e Çem E; ALI DOGAN- Hespi Degdi; OMAR FARUK TEKBILEK- Mara; CEMIL QOCGIRI+ TARA JAFF- Baran Bari; ARTO TUNÇBOYACIYAN- Hook; MURAD DEMIR- Kurd Ji Mirinê; KASRA ZAHEDI- Shakhe Gol; RA DI SPINA- Madonni quant’e jirti stu palazzo. Escuchar audio

Episode: We're back, with Tablet VI of the Epic of Gilgamesh. Chris and Amy take us on a deep dive into the "love" of Ishtar, Gilgamesh refusing that love as cruel and temporary, the Bull of Heaven's rage and death, and the impending fate of Enkidu. Tune in and enjoy! Click to listen back to PART 1,  PART 2, PART 3, PART 4, PART 5, and PART 6. Hosts: Chris McKinny and Amy Balogh Image Attribution: By Osama Shukir Muhammed Amin FRCP(Glasg) - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=92742680 Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor.

Separated and flung to Mairvai, Enkidu, Juna, and Gaius must navigate a coup, unexpected faces from their past, and their royal destinies.Join our merry band of actors for a D&D podcast filled with intrigue, adventure and laughter. Where there are ‘No Small Rolls' and no small consequences!Credits:David Knight (he/him) as your Dungeon MasterChris Watts (he/him) as GaiusDarrel Bailey (he/him) as EnkiduVicky Gaskin (she/her) as JunaOriginal music by David KnightEdited by David KnightAwards:Nominate us for a CRIT Award!D&D Shows:Watch Grace, Ben, and Darrel in Mage Hunter on the How to be a great GM YouTube channelAudiobooks:Hear Ben narrate The Flesh of the SeaSupport:Follow us on Bluesky, Facebook, Instagram, TikTok and X (formerly Twitter)Support No Small Rolls on PatreonJoin our DiscordLeave us a review or rating on Apple Podcasts, Podchaser or Spotify Hosted on Acast. See acast.com/privacy for more information.

01 Gilgamesh Enkidu

Relax with a gentle retelling of the Epic of Gilgamesh, one of the oldest stories ever told. Follow the mighty king of Uruk on a journey of friendship, loss, and the search for meaning. Including the stories of Enkidu, Cedar Forest, Humbada, Ishtar, Bull of Heaven, eternal life, Utnapishtim etc. Let this ancient Sumerian tale of courage and reflection guide you into a deep and peaceful sleep. 

Assassin's Creed Shadows vereint viele Mechaniken und Elemente aus den Vorgängern. Eine Sache vermissen die Spieler aber ganz besonders: die fliegenden Begleiter. Auf Reddit trauern zahlreiche Fans Ikaros, Enkidu und Senu hinterher.

There is so much to this episode!  First, Cam Sully of the Jacked Up Review Show joins us as we talk ancient Gods and Goddesses from different cultures around the world.  Is Ishtar the goddess of the worst movie ever?  Maybe.  We also discuss gods of homosexuality and 'filthy' sex.  We also talk some of the Gods holidays.  Plus, Valentines at Cirilla's with cats.  It'll mean more when you listen to the episode.  Plus we talk Josh Gates, computer connection issues (thanks Comcast) and so much more in this giant burrito of love episode, so good you just have to shove it in your ears...or something like that!  Enjoy!Become a supporter of this podcast: https://www.spreaker.com/podcast/family-plot--4670465/support.

GILGAMESH! The oldest story known to man. From Annunaki conspiracies to the ancient Great Flood and the quest for immortality, we're unpacking one of humanity's oldest stories. WELCOME TO (religion) CAMP! Timestamps: 0:00 Intro 2:07 The Discovery Of The Epic 3:40 Gilgamesh's Reign As King 5:20 Creation Of Enkidu 9:29 Enkidu and Gilgamesh's Battle 14:23 Journey To Cedar Forest 18:19 The Bull of Heaven 22:09 The Death of Enkidu 29:00 Search For Immortality 35:06 Flood Story + Return To Uruk 39:12 Tablet 12 40:16 Similarities To Other Stories 44:33 The Annunaki 46:31 Gilgamesh's Impact Today

TakeawaysThe Epic of Esau is a unique exploration of biblical narratives.Esau's character is linked to various historical and mythical figures.The wild man archetype appears across cultures and time periods.Hypertrichosis provides a scientific explanation for hairy legends.Garments in scripture symbolize authority and identity.The uncovering of nakedness has deeper implications in biblical stories.Cultural myths often reflect societal fears and values.Historical figures like Nimrod and Enkidu share traits with Esau.The concept of the wild man can be seen as a societal outcast.Understanding these narratives requires a multi-disciplinary approach. The birthright's significance is often misunderstood.Esau's actions can be seen as a rebellion against his fate.Nimrod's jealousy of Esau highlights ancient rivalries.Garments in biblical stories symbolize power and identity.The union of Esau and Ishmael represents a historical conflict.Demonic influences were prevalent in ancient cultures.Nephilim spirits are believed to haunt humanity.The seed war is a recurring theme in biblical texts.Cultural myths often reflect deeper biblical truths.Hidden treasures may still exist in places like the Vatican.Head over to http://www.prometheuslenspodcast.com to sign up for the "All Access Pass" and get early access to episodes, private community, members only episodes, private Q & A's, and coming documentaries.Squatch Survival Gear:http://www.squatchsurvivalgear.comNeed help with video or audio? Give my boy Jason a shout!Tamayo.jason@gmail.comWant to donate to the show? Send your one time donation to “Elrod32” on Venmo or PayPal. All donations will get a shout out and thank you on a recording.Have you written a book? Have a show idea? Had a supernatural experience you'd like to share on the show? Go to the website and click the contact link. I'd love to hear from you!

A randomly-chosen sample from the deepest most thorough analysis that you can find anywhere of the profoundly ancient Epic of Gilgamesh, on patreon for patrons only for one year: We examine the Epic of Gilgamesh as a piece of literature, for its strange dream-like style and form, its points of similarity to Biblical and ancient Greek and European mythology, and finally, its deep levels of psychological and political allegory, ultimately revealing the love between Enkidu and Gilgamesh as a parable of the fraught relationship between civilization and the wild. Please sign up as a patron at any level to hear both of the patron-only lectures on Gilgamesh: https://www.patreon.com/posts/myth-of-month-24-114591189 Image: Gilgamesh grappling with Enkidu; illustration by Wael Tarabieh. Our previous lecture on the discovery of the Library of Ashurbanipal, where the Epic of Gilgamesh was rediscovered: Historiansplaining – Unlocked-the-great-archaeological-discoveries-pt-3-the-library-of-ashurbanipal The SOAS's recordings of scholars reading Akkadian texts: https://www.soas.ac.uk/baplar/recordings Suggested further reading: George, "The Epic of Gilgamesh"; N.K. Sandars, "The Epic of Gilgamesh"; Heidel, "The Epic of Gilgamesh and Old Testament Parallels"; Stephen Mitchell, "Gilgamesh"; Michael Schmidt, "Gilgamesh: The Life of a Poem"; Rivkah Scharf Kluger, "The Archetypal Significance of Gilgamesh."

Hate ads? Get on the Patreon: https://www.patreon.com/DisguisetheLimitsWelcome Back to the Ba'al Busters Community. M-F 8am - 10am Pacific on FTJMedia.com and Rumble (and that god forsaken Twitter as @DisguiseLimits)Today, 9.02.2024We will venture into a 1929 book by L. A. Waddell, The Makers of Civilization in Race and History. I will reflect back on the Moses character and Enkidu. Their depictions with horns may be a giveaway that these stories originated with the Scythian/Aryans and were only later "Semitized" for their purposes, as these so-called chosen lifted stories from True cultures. We'll also show the Scyth-Aryan origin of the alphabet. Many achievements have been accredited to Imposters, Impersonators of those with a rich culture for these vindictive parasites have none of their own, and only decay and destruction to offer mankind.DR PETER GLIDDEN, ND Health Recovery Site:https://leavebigpharmabehind.com/?via=pgndhealthUse Code HealthyWealthyWise for 50% OFF - Try it!For the 90 Essential Nutrients, Contact Brenda here: 888 618 1796 ext. 101 Mention the Show!YOU ARE the CHANGE. You ARE the Resistance.  You ARE the Sponsors.Computer Fundraiser here: https://GiveSendGo.com/BaalBustersEuropean Viewers You can support here: https://www.tipeeestream.com/baalbusters/GET COMMERCIAL FREE VIDEOS/PODCASTS and Exclusive Content: Become a Patron. https://Patreon.com/DisguisetheLimitsMy Clean Source Creatine-HCL Use Coupon Code FANFAVORITE for 5% Offhttps://www.semperfryllc.com/store/p126/CreatineHCL.htmlGo to https://SemperFryLLC.com to get my the AWESOME Hot Sauce, books, supplements, plus Quick Links to Dr Monzo and Dr Glidden are found on my website.Go To: https://www.moneytreepublishing.com/shop USE code: BAAL for 10% OFF your entire order.Become a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

Hate Ads? Me too. Get Ad-Free Podcasts and Exclusive Content Here:https://Patreon.com/DisguisetheLimits  Niish & Dan's WOO Done-It? is available at the 2nd tier or higher. Everything else, any tier will access the site content.Welcome Back to the Ba'al Busters Community. M-F 8am - 10am Pacific on FTJMedia.com and Rumble (and that god forsaken Twitter as @DisguiseLimits)Get up to speed on the history you were denied.Get Caught Up to Speed on the Info Omiited from our Education.  Books and videos here: https://www.moneytreepublishing.com/shop USE code: BAAL for 10% OFF your entire order.Today is9.03.2024We continue to venture into a 1929 book by L. A. Waddell, The Makers of Civilization in Race and History. I will reflect back on the Moses character and Enkidu. Their depictions with horns may be a giveaway that these stories originated with the Scythian/Aryans and were only later "Semitized" for their purposes, as these so-called chosen lifted stories from True cultures. We'll also show the Scyth-Aryan origin of the alphabet. Many achievements have been accredited to Imposters, Impersonators of those with a rich culture for these vindictive parasites have none of their own, and only decay and destruction to offer mankind.DR PETER GLIDDEN, ND Health Recovery Site:https://leavebigpharmabehind.com/?via=pgndhealthUse Code HealthyWealthyWise for 50% OFF - Might Still Be Active. Try it, Find out.For the 90 Essential Nutrients, Contact Brenda here: 888 618 1796 ext. 101 Mention the Show!Hey Everyone I'm raising funds to build a 4K video editing and streaming computer. Please Use the $ at the bottom of the CHAT to send SuperChats to the show.YOU ARE the CHANGE. You ARE the Sponsors.Computer Fundraiser here: https://GiveSendGo.com/BaalBustersEuropean Viewers You can support here: https://www.tipeeestream.com/baalbusters/GET COMMERCIAL FREE VIDEOS/PODCASTS and Exclusive Content: Become a Patron. https://Patreon.com/DisguisetheLimitsMy Clean Source Creatine-HCL Use Coupon Code FANFAVORITE for 5% Offhttps://www.semperfryllc.com/store/p126/CreatineHCL.htmlGo to https://SemperFryLLC.com to get the AWESOME Hot Sauce I make, supplements, and Book, plus Quick Links to Dr Monzo and Dr Glidden are found on my website.Become a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.

Welcome to the Instant Trivia podcast episode 1250, where we ask the best trivia on the Internet. Round 1. Category: Run For The Border 1: From Peshawar,Pakistan. Afghanistan. 2: From Santiago,Chile. Argentina. 3: Why not from Minot, U.S.A., population 35,000. Canada. 4: From Baghdad,Iraq. Iran. 5: From Mombasa,Kenya. Tanzania. Round 2. Category: Larry King'S Public Figures 1: Tonight, the wooden teeth--fact or fiction? Also, his 1754 Fort Necessity battle loss...Mt. Vernon, hello. George Washington. 2: I'm all shook up about my next guest and the caller is from his hometown...Tupelo, MS., hello?. Elvis Presley. 3: At the bottom of the hour, bet you won't miss my chat with this all time "hit king" of baseball...Cincinnati, hello?. Pete Rose. 4: A special Larry King tonight this "wubbulous" children's author and his thoughts on Rosie starring in his big Broadway show. Dr. Seuss. 5: He was 77 when he returned to space in '98; he talks to us now via satellite from Ohio. John Glenn. Round 3. Category: Blunt Bios Of Brand Mascots 1: A bald housekeeper with a hoop earring and the biceps of a Greek god. Mr. Clean. 2: A bird, once plagued by anger management issues, who never stops quacking about insurance. the AFLAC duck. 3: A giant beverage pitcher with legs who often causes property damage. the Kool-Aid Man. 4: A mustachioed cartoon man, currently lacking a mouth to eat the potato crisps he sells. (the) Pringles (guy) (Julius Pringle). 5: A puffy French creature made of tires who bears an unsettling resemblance to a mummy. the Michelin Man. Round 4. Category: World Of Christmas 1: For 9 days before Christmas, Latin American children try to break open these colorful paper figures containing candy. Pinatas. 2: In the Low Countries, St. Nicholas arrives to deliver presents on a boat from this Iberian country. Spain. 3: In Great Britain, this woman gives a special Christmas Day message on TV. The Queen. 4: Rather than stockings, French children put these in front of the fireplace so "Pere Noel" can fill them with gifts. Shoes. 5: In Sweden the Christmas season begins on December 13, this saint's day. St. Lucia. Round 5. Category: I Need A Hero 1: "Show me a hero", wrote Fitzgerald, "and I will write you" one of these dramas. a tragedy. 2: This mythic Wild West hero invented the lasso, rode a cyclone and married a girl named Slue-Foot Sue. Pecos Bill. 3: Dickens work where you'll find "whether I shall turn out to be the hero of my own life…these pages must show". David Copperfield. 4: Preparing for one more Antarctic journey, this heroic explorer died on the isl. of S. Georgia in 1922 and is buried there. Ernest Shackleton. 5: Raised by animals, Enkidu was a companion of this Sumerian hero. Gilgamesh. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

On Thursday April 18th, 2024 -- The Hermetic Hour with host Poke Runyon will review the new publication of "My First Two Thousand Years" (1928) by George Sylvester Viereck and Paul Eldridge. This is a controversial but literary biography of the mythical "Wandering Jew". Sylvester Viereck was a German patriot who employed Aleister Crowley to write anti-British propaganda for his newspaper during the early days of World War One. The book, "My First Two Thousand Years," was written and published in the 1920s and must be judged in the climate of that era. That said, it is still a good read. Isaac Laquedem, the Wandering Jew, chases his immortal love Salome thru the centuries. He meets Nero, Marcus Aurelius, Appolonius of Tyana and on to hobnob with Gilles de Rais, the satanic child-murderer who was Joan of Arc's general, and on into modern times where he meets Baron de Rothschild and Vladimir Lenin. This book was actually the first of a three-decker novel, the second volume was Salome's story (My First Two Thousand Years of Love) and finally: "The Invincible Adam" who was their African servant Kotikokura that they were civilizing. Each of these books tells the same story, each from their separate viewpoint, a technique which influenced the best seller The Alexandria Quartet by Lawrence Durrell (1957-60) and the film series Highlander. Of course the book, or books, are very metaphoric. Isaac, or Cartiphilus to use his Roman name, is representative of the Jewish diaspora. Salome is a spokesperson for rising feminism. She is determined to conquer the curse of moon and liberate the feminine gender. Kotikokura is the third world enslaved and exploited, finally throwing off his chains but he is also based on Gilgamesh's wild man Enkidu. All considered, "My First Two Thousand Years" has a lot to offer the 21st century's thoughtful readers.

Episode: Here's the second in our multi-part series on the Epic of Gilgamesh, hosted by Chris McKinny and Amy Balogh! They finish Tablet 1 in this episode, discussing Gilgamesh's need to tame his passions, his journey into the wilds, the character Enkidu, links to early Genesis (e.g., Enkidu as Adam), links to Daniel and much more! Hosts: Chris McKinny and Amy Balogh Give: Visit our Donate Page if you want to help Biblical World and OnScript continue by becoming a regular donor.

Mene, Mene, Tekel, Parsin Daniel 5:1-31 by William Klock Let's begin this morning by hearing Daniel 5:1-12.   King Belshazzar made a great feast for a thousand of his lords and drank wine in front of the thousand.   Belshazzar, when he tasted the wine, commanded that the vessels of gold and of silver that Nebuchadnezzar his father had taken out of the temple in Jerusalem be brought, that the king and his lords, his wives, and his concubines might drink from them. Then they brought in the golden vessels that had been taken out of the temple, the house of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. They drank wine and praised the gods of gold and silver, bronze, iron, wood, and stone.   Immediately the fingers of a human hand appeared and wrote on the plaster of the wall of the king's palace, opposite the lampstand. And the king saw the hand as it wrote Then the king's color changed, and his thoughts alarmed him; his limbs gave way, and his knees knocked together. The king called loudly to bring in the enchanters, the Chaldeans, and the astrologers. The king declared to the wise men of Babylon, “Whoever reads this writing, and shows me its interpretation, shall be clothed with purple and have a chain of gold around his neck and shall be the third ruler in the kingdom.” Then all the king's wise men came in, but they could not read the writing or make known to the king the interpretation. Then King Belshazzar was greatly alarmed, and his color changed, and his lords were perplexed.   The queen, because of the words of the king and his lords, came into the banqueting hall, and the queen declared, “O king, live forever! Let not your thoughts alarm you or your color change. There is a man in your kingdom in whom is the spirit of the holy gods. In the days of your father, light and understanding and wisdom like the wisdom of the gods were found in him, and King Nebuchadnezzar, your father—your father the king—made him chief of the magicians, enchanters, Chaldeans, and astrologers, because an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.”   It was the evening of October 12, 539 BC.  The palace in Babylon was glowing with lights and full of people—all the lords and ladies of Babylon.  There was a huge, golden harvest moon hanging low in the night sky the way harvest moons do.  Belshazzar revelled with is people. Belshazzar was the son of King Nabonidus.  After Nebuchadnezzar, there was a series of kings who usurped the throne through murder and palace coups.  In 556 BC—seventeen years before Belshazzar's party—a palace coup had removed Labashi-Marduk, grandson of Nebuchadnezzar, and replaced him with Nabonidus.  Nabonidus was an outsider to the royal family.  He was from the city of Haran, not Babylon.  The chief god of the Babylonian pantheon was Marduk, but the chief god of Haran was Sin, the moon god.  Nabonidus upset many in Babylon by downgrading Marduk in favour of Sin.  Nabonidus left Babylon for most of the last ten years of his reign and this may have been why.  There are various accounts of Nabonidus' absence.  We know he spent that time in Arabia.  The Persian empire was quickly gobbling up Babylonian territory and he may have gone to Arabia to firm up his relationship with that part of the empire.  It may have been some kind of madness.  It's very possible that the account of Nebuchadnezzar's departure into the wilderness that were read about in Chapter 4 may actually have happened to Nabonidus.  Whatever the case, he left his son, Belshazzar to rule the empire in his absence and, as Chapter 5 opens, Nabonidus had only recently returned, taking command of the Babylonian army as they went to war with the Persians.  In fact, in the days just prior to Belshazzar's feast, Nabonidus had been defeated by the forces of Cyrus, the Persian emperor.  Belshazzar now stood alone in Babylon. And that's what lies behind Belshazzar's feast.  It wasn't just any old feast.  It wasn't just a drunken orgy.  It was an important religious festival.  The Babylonians called it Akitu.  It was an annual festival associated with the new year.  If October seems late in the year for that kind of thing, this is because Nabonidus had declared Sin, the moon god, to be chief deity of the people.  The Akitu associated with Marduk took place at the spring equinox, but in Haran, the Akitu associated with Sin took place at the fall harvest moon.  It lasted for eleven days and this was the start of it.  And the reason Belshazzar would bother with this just as his empire was falling to the Persians, was because the Akitu festival was the annual re-enthronement of the king in the presence of his gods.  At the end of the festivities the king would take his throne to rule for another year, his priests would announce the will of the gods for the next year, and the empire would have assurance that their gods stood behind their king. That's why this was important.  The Persians were at the gates.  Belshazzar may have believed that his father was dead.  He needed the support of his people, but most of all he needed the support of his gods.  So there, with the harvest moon hanging in the sky, he began this ritual to assure his victory.  I don't think he did this in desperation.  Babylon was a strong city with good defences.  Belshazzar was ready for a siege.  But this ceremony would guarantee that the gods were on his side. But he goes a step too far.  He calls for the temple vessels that Nebuchadnezzar had brought from Jerusalem.  These were the vessels used to pour out libations, to pour out drink offerings to the Lord.  The Babylonians had similar vessels they used when worshipping their gods.  After the drink offerings were poured out, it was customary for the Babylonian king to drink what was left to show his connection with the gods, sort of saying that he was their favourite.  If anyone needed the help of the gods right then, it was Belshazzar.  But, again, he takes things a step too far when treats the vessels from the Lord's temple this way.  He's not intentionally profaning these sacred vessels by partying with them.  What he's doing is enlisting the help of the God of Israel.  To his way of thinking, when his people conquered Judah, they didn't just conquer the people; they also conquered their god.  So the God of Israel—so far as the Babylonians saw things—the God of Israel is now a vassal to their gods and to their king and by drinking from these vessels, again, Belshazzar is enlisting the God of Israel to fight for him. But the Lord—the one, true God—doesn't work that way, does he?  No, the Lord is not like the gods of the pagans.  Immediately, the text says, a human hand appeared and wrote on the plaster of the wall.  Archaeologists have dug up this very throne room.  Its walls were plastered, just as the story says.  But these weren't just plain, white, plaster walls.  This was the palace of the greatest king in the world.  The walls were covered with frescoes.  And we would expect there to be at least one fresco depicting the king standing before his gods.  There's an interesting word in verse 5.  The ESV writes that this hand appeared in front of the “lampstand”.  But this isn't the word for lampstand.  That would be menorah.  The problem is that this word is a hapax legomenon—a word that only appears once—so there are no other instances to help us understand what it means.  We do know, though, that it's based on a root meaning to shine or to luminesce, and what it's probably referring to is the fresco on the wall.  The Babylonians gods represented the sun, moon, planets, and stars—the luminaries in the night sky.  So this is probably a painting on the wall of the king surrounded by his gods.  Everything going on here is about the king having the support of his gods: the Akitu festival itself, the king drinking from the temple vessels, and the painting of the king surrounded by his gods. So a human hand appears.  Maybe it was a hand already depicted in the fresco or maybe it appeared in the air—it's hard to say—but it begins to write.  This is exactly what the king wanted.  All of this was meant to show that his gods were behind him.  If the festival had continued, his priests would have issued declarations of the gods' support at the end.  And now—maybe at first this seems better than anything Belshazzar could have hoped for—this divine hand appears and begins to write.  But—first—it defaces that sacred image of the king with his gods—and over the top of it—the hand writes these mysterious words.  The king went pale and the Aramaic says literally that the cords of his loins went slack and his knees knocked.  In other words, he wet himself and stood there quaking in his soggy boots. The hand disappeared, but the writing remained, so the king summoned all his wise men to tell him what the words meant.  Aramaic, like Hebrew, is written without any vowels.  Nouns are formed from verbal stems and so the same set of consonants could, when vocalised one way, mean one thing as a verb and with different vocalisation mean something different as a noun.  The king, first, wasn't sure how to read it, but second, even if he knew what the words were—well—what did they mean in this context?  But the kings wisemen had no more idea than he did.  That's been the theme all the way through Daniel.  The wise men may be fine in their own pagan domain, but when the Lord acts or when the Lord speaks, the pagans are confused and all their learning and wisdom is exposed as useless.  It's worth noting that the original Babylon fell when the Lord confused the languages of the men who built a tower to heaven and now, again, the fall of the last of the Babylonian empires is announced in a language none could understand. And that's when the queen finally makes her way into the banquet hall.  This is probably the queen mother, the widow of Nebuchadnezzar.  Her name was Nitocris.  By all accounts she was a force to be reckoned with.  The Greek historian Herodotus tells us of her great wisdom.  And the storyteller here gives us a sense of that.  In her wisdom she avoided Belshazzar's feast.  Maybe she knew that defeat was inevitable.  And now she arrives, calm in the midst of chaos, and tells the king to calm down.  There is a man full of wisdom who had solved riddles just like this back in the days of Nebuchadnezzar.  His name is Daniel.  Call for him and he'll know what it all means.  But you might not like what he has to say.  Nitocris was old enough to remember that when the Most High God spoke to Babylonians kings, things did not go well for them. And so the king summons Daniel, now in his eighties.  Look at verse 13: Then Daniel was brought in before the king. The king answered and said to Daniel, “You are that Daniel, one of the exiles of Judah, whom the king my father brought from Judah. I have heard of you that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you. Now the wise men, the enchanters, have been brought in before me to read this writing and make known to me its interpretation, but they could not show the interpretation of the matter. But I have heard that you can give interpretations and solve problems. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck and shall be the third ruler in the kingdom.” (Daniel 5:13-16)   Belshazzar speaks fairly contemptuously of Daniel, but he makes the same offer he made to the other wise men: Tell me what it means and I'll give you the robe of a king and make you the third ruler of the kingdom.  But Daniel isn't interested in rewards.  The God of Israel has spoken and Daniel, who serves this God, will tell the king what it means, but he has no interest in a reward.  He knows that this is the end of Belshazzar's kingdom.  Now, picking up at verse 17, notice how Daniel explains what's really important before he even gets to the words written on the wall. Then Daniel answered and said before the king, “Let your gifts be for yourself, and give your rewards to another. Nevertheless, I will read the writing to the king and make known to him the interpretation. O king, the Most High God gave Nebuchadnezzar your father kingship and greatness and glory and majesty. And because of the greatness that he gave him, all peoples, nations, and languages trembled and feared before him. Whom he would, he killed, and whom he would, he kept alive; whom he would, he raised up, and whom he would, he humbled. But when his heart was lifted up and his spirit was hardened so that he dealt proudly, he was brought down from his kingly throne, and his glory was taken from him. He was driven from among the children of mankind, and his mind was made like that of a beast, and his dwelling was with the wild donkeys. He was fed grass like an ox, and his body was wet with the dew of heaven, until he knew that the Most High God rules the kingdom of mankind and sets over it whom he will. And you his son, Belshazzar, have not humbled your heart, though you knew all this, but you have lifted up yourself against the Lord of heaven. And the vessels of his house have been brought in before you, and you and your lords, your wives, and your concubines have drunk wine from them. And you have praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see or hear or know, but the God in whose hand is your breath, and whose are all your ways, you have not honored. (Daniel 5:17-23) Daniel reminds Belshazzar what he should have known already.  It is the Most High God who raises up kings and brings them down.  The Most High had raised up Nebuchadnezzar.  The Most High had even given Jerusalem and the temple vessels into his hand.  But when the king became proud, when he claimed the credit for himself, when we saw in the last chapter that he ruled without justice and mercy, the Lord took him down.  The man who thought he was the great Gilgamesh was humbled by the Lord and made like Enkidu, the beast man running wild in the wilderness.  But the Lord had spared his kingdom and restored the king so that he could acknowledged the Most High as the true king of kings. But there is no such humility in the heart of Belshazzar.  The Lord knows the hearts of men.  He knew that Nebuchadnezzar could be corrected and he knows that Belshazzar cannot.  The fact that he brought in to Lord's sacred vessels in an attempt to enlist the Lord to his cause highlights a hubris, a pride beyond that of Nebuchadnezzar.  He thinks he can snap his fingers and that the God of Israel will come running to serve him.  And so Daniel explains the words: “Then from his presence the hand was sent, and this writing was inscribed. And this is the writing that was inscribed: Mene, Mene, Tekel, and Parsin. This is the interpretation of the matter: Mene, God has numbered the days of your kingdom and brought it to an end; Tekel, you have been weighed in the balances and found wanting; Peres, your kingdom is divided and given to the Medes and Persians.” (Daniel 5:24-28) Daniel reads the words as three coins: mina, mina, shekel, and a half—something like a dollar, a dollar, a dime, and a nickel or a pound, a pound, a penny, and a half-penny.  But remember that in the old days, coins were associated with weights.  So Daniel looks to the verbal roots behind these coins to explain the meaning.  The king has been “numbered”, “weighed”, and “divided”.  What it means is that the king was appointed—given his throne—by the Most High, he has been weighed by the Most High and found wanting, and now he is to be punished by the Most High.  And Daniel plays with that last word peres, which sounds like “Persia”, to foretell the fall of the kingdom to the Persians.  It may be that the Lord is exposing the failures of the kings of Babylon.  Nebuchadnezzar the great was the mina and Nabonidus the shekel—worth only a sixtieth of a mina—and wretched Belshazzar, for all his pride, is worth only half of that.  Whatever the case, these kings were only great because the Lord had made them so, they have served his purposes—not he theirs—and now their entire empire is to be judged and handed over to another. At least at the end, Belshazzar was good to his word, for what little it was worth.  Verse 29 says: Then Belshazzar gave the command, and Daniel was clothed with purple, a chain of gold was put around his neck, and a proclamation was made about him, that he should be the third ruler in the kingdom.   I can imagine Daniel standing there shaking his head as Belshazzar gave him these honours.  Maybe Belshazzar still thought his other gods would bail him out, but Daniel knew it was all pointless.  The Lord had spoken and the storyteller drives this home in the last verses: That very night Belshazzar the Chaldean king was killed. And Darius the Mede received the kingdom, being about sixty-two years old.  (Daniel 5:30-31) That very night.  This character called Darius the Mede is something of a mystery, but I'll save that until next week.  Here's what happened.  The Euphrates River flowed through the middle of Babylon and while the Babylonians were feasting, the forces of Cyrus, the Persian emperor, diverted the river upstream.  Babylon's great walls were so wide you could turn around a chariot driven by four horses on them.  But the might of Babylon's walls didn't matter when the Persian army simply marched under them in the dry riverbed.  The army of Cyrus took the city without a fight.  We don't know who killed Belshazzar.  His death is only recorded in Daniel.  Cyrus was a gracious king and spared the life of Nabonidus, so it seems odd that he would have Belshazzar killed.  Belshazzar might have been killed by his own people.  We just don't know.  But that night he died.  The evening began with Belshazzar enlisting the God of Israel to fight for him and in the end he's exposed as a fool.  The God of Israel fights for no one and, in fact, we find that Cyrus fights for him. Now, what does this mean for us?  I think, first, that we once again have an exhortation to remain faithful in difficult times.  Again, these stories about Daniel during the exile were collected to exhort the people of Judah to remain faithful as they lived through the terror of Antiochus Epiphanes' rule and as they watched many of their fellow Jews take the easy way and give in to paganism.  Maybe more than anything, the story of Belshazzar is a warning to kings and rulers to remember that the Most High is the real king and that they serve at his pleasure.  But that truth should be an encouragement to us.  Even when our earthly rulers are full of pride and even when they fail to act justly, we know that God is still sovereign, that he holds earthly rulers to account, and that no matter how bad things get, he always holds us in his hand.  Especially in light of Jesus and his cross and the gift of the Holy Spirit, we've experienced the dawning of God's new creation and we know that that is where the world is heading.  It may not always look that way.  We may face opposition, persecution, and even martyrdom for our faith, but we have hope because we know that the Lord will finish what he has begun.  He's already done the part that was hard and costly—that cost the death of his own son—so we can be sure that he will surely do the easy part that remains. But what kept coming to mind as I wrestled with this chapter over the past week was the question of how we relate to God.  Rob brought my attention to a prosperity gospel preacher who was in town this week.  I listened to some of what she was preaching and was thinking just how much this false prosperity gospel is like Belshazzar using the holy vessels of the temple to enlist God to his own cause.  The prosperity folks enlist the holy gospel and the Holy Spirit for their cause.  We may not be so crass in pursuing health and wealth and ecstatic experiences, but we, too, are often guilty of treating the Most High like he exists to serve us.  Nations do it, just as Belshazzar did, declaring that God is on our side.  We do it in politics, claiming that we are in the right and that God is on our side.  We do it in the church.  We devise our plans—often good ones, often to promote the gospel and the kingdom.  And we just assume that our plan is God's plan.  We do it personally.  We're convinced we know what's best and insist that God make it happen for us.  We know that God wants the best for us, but then we twist that into the belief that God wants what we think is best for us.  And that, Brothers and Sisters, is dangerous.  That was Adam and Eve's mistake.  We are finite beings with finite knowledge.  God created us with the ability to recognise what is true, and beautiful, and good—to some extent—but he also created us ultimately to rely on him for that knowledge.  He has shown us repeatedly that he is good and faithful so that we can trust him.  He humbled himself to become incarnate—one of us—and to die for our sake—so that we can know just how profoundly good and faithful he is.  He gives us every reason to trust him.  Sometimes he walks with us through the valley of the shadow of death and sometimes he leads us beside to still waters and into green pastures.  Either way, he is with us. Think of Jesus praying in Gethsemane the night before he was handed over to suffering and death.  He prayed to his Father for strength.  He prayed that if there was any other way, his Father might take that cup from him.  But in the end he entrusted himself to the goodness of his Father.  Not my will, but thine.  And because of that, new creation was born, because of that we know the forgiveness of our sins, because of that God's own Spirit has been poured into us, giving us a foretaste of that dawning new age.  Because Jesus humbled himself and trusted in the goodness of his Father. Jesus didn't spend his ministry scrambling for prosperity, dreaming up get-rich-quick schemes or setting up multi-level marketing scams.  Jesus was repeatedly presented with other seemingly good plans, with other avenues to the world's throne—with ways that didn't involve his crucifixion.  But he knew the scriptures and he knew that real way to the throne, the one that would bring salvation and renewal, was the path of humility and suffering and humiliation and death.  It didn't look good.  But it was the Father's plan and, because Jesus knew that, he knew that it was the good one.  So he followed in confident faith.  Brothers and Sisters, as we keep our eyes on Jesus and his cross, may we too remember the unfailing goodness and faithfulness of the Father.  May we, too, always walk humbly before him, trusting him, and submitting to him in faith.  It's an amazing thing to ponder.  God does not exist to serve us.  He created us to serve him.  But, still, even when we rejected that vocation, even when we turned our backs on him, he gave his life to forgive and to restore us.  He became a servant, giving his life, so that we might be restored to, so that we might understand the goodness of our own servant vocation.  St. Paul wrote to the Ephesians, “Walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”  We might also say, “Walk in humility, as the Messiah humbled himself for us and gave himself up for us”.  This is what we were created to do.  When we say “not my will, but thing” we become a fragrant offering to God—revealing the glory for which we were created as we humbly offer ourselves to glorify him. Let's pray: Lord Jesus Christ, for our sake you fasted forty days and forty nights: give us grace so to discipline ourselves that our flesh being subdued to the Spirit, we may always obey your will in righteousness and true holiness, to the honour and glory of your name; for you live and reign with the Father and Holy Spirit, one God, now and for ever.  Amen.

His Dominion Endures Daniel 4:1-37 by William Klock In his day, Nebuchadnezzar was the greatest king who had ever lived and he ruled the greatest empire that had ever been.  But he lived in the shadow of another.  More than two thousand years before him, a king named Gilgamesh had ruled over Sumer, the first of the great Near Eastern kingdoms.  Through the centuries Gilgamesh had become a larger-than-life legend—the greatest king of all time, who ruled over the greatest kingdom.  In the ancient world, the gods brought order to chaos, but it was the duty of the king to maintain that order for his people.  Gilgamesh brought civilization to the world, but in his greatness he forgot his duty and abused his people.  They cried out to the gods for help and the gods created Enkidu, a wild man, more animal than human.  He had horns and was covered with hair and rampaged through the countryside, causing chaos, and challenging Nebuchadnezzar.  He was a reminder to the king: His duty was to maintain order for the sake of his people, but to claim to be the author of that order was to blasphemously claim for himself what rightly belonged to the gods.  Of course, even this ended up going to Gilgamesh's headed.  He outwitted the gods and tamed the wild Enkidu, and as he drew him closer and closer to his great city, Enkidu was civilized and became a man—and eventually Gilgamesh's best friend and sidekick.  The Epic of Gilgamesh, a poem carved in clay tablets roughly a thousand years before Nebuchadnezzar was even born, recounts the adventures of Gilgamesh and Enkidu. I mention all this, because this great legendary king and his beast-man sidekick lie behind the events of the Fourth Chapter of Daniel.  For over two-thousand years kings had come and gone in Mesopotamia, but they all saw themselves as successors of that great, legendary, demi-god king, Gilgamesh and his kingdom.  I think the way that the author of Daniel chose to incorporate into his book the story we read in Chapter 4 kind of highlights this.  In the story the king is Nebuchadnezzar, the same king from the last three stories, but when we look at the historical record, the events described here happened to another king, Nabonidus, the last of the Babylonian emperors.  He describes himself as a “nobody”.  Nebuchadnezzar's nephew had ascended to the throne, but he was an evil man.  He was overthrown in a coup and Nabonidus was made king in his place.  But from the perspective of the author of Daniel, that doesn't matter.  One Babylonian king was as good (or as bad) as another—all the way back to Gilgamesh.  Like Antiochus Epiphanes in his own day, these pagan kings rose to greatness, but were notorious for taking all the credit themselves.  It's a reminder that men were not created to rule men.  God is king.  But because we refuse to acknowledge his sovereignty, he raises up earthy kings and when they forget who it is they really serve, well, we can take heart.  The Lord will hold earthly kings to account. So Daniel 4 is written as an encyclical from the king—his first-person account of his encounter with the God of Israel.  It begins this way: King Nebuchadnezzar to all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied to you! It has seemed good to me to show the signs and wonders that the Most High God has done for me. How great are his signs,          how mighty his wonders! His kingdom is an everlasting kingdom,          and his dominion endures from generation to generation. (Daniel 4:1-3) This follows on the heels of the king's praise for the God of Israel who had delivered Shadrach, Meshach, and Abednego from the fiery furnace.  But it's not a continuation of that episode.  Something has happened since and the king wants to report it to everyone in his empire.  Whereas the last chapter began with the king summoning this crowd of people, nations, and tongues to acknowledge his greatness, here he declares to them the glory of the Most High God.  But what brought this on?  Continuing with verse 4: I, Nebuchadnezzar, was at ease in my house and prospering in my palace. I saw a dream that made me afraid. As I lay in bed the fancies and the visions of my head alarmed me. So I made a decree that all the wise men of Babylon should be brought before me, that they might make known to me the interpretation of the dream. Then the magicians, the enchanters, the Chaldeans, and the astrologers came in, and I told them the dream, but they could not make known to me its interpretation. At last Daniel came in before me—he who was named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods—and I told him the dream, saying, “O Belteshazzar, chief of the magicians, because I know that the spirit of the holy gods is in you and that no mystery is too difficult for you, tell me the visions of my dream that I saw and their interpretation. (Daniel 4:4-9) It's another dream.  The king summons his wise men to tell him the meaning of the dream, but for some reason he summons everyone but Daniel.  Maybe it's that the king is really Nabonidus, not Nebuchadnezzar and this is his first experience of this sort.  He says that the wise men were unable to explain the dream.  In just a bit we'll hear him tell the dream to Daniel and the meaning of the dream is pretty obvious.  It seems like the real problem is that the wise men are afraid to tell the king what his dream means.  So finally, the king summons Daniel.  Even after everything that's happened, the king still doesn't quite get it.  He's a Babylonian.  He's acknowledged the might of the God of Israel, but that doesn't mean he's become a Jewish monotheist; he's just squeezed the Lord into his pantheon.  But, still, his acknowledgement is something and he beings to explain his dream to Daniel. The visions of my head as I lay in bed were these: I saw, and behold, a tree in the midst of the earth, and its height was great. The tree grew and became strong, and its top reached to heaven, and it was visible to the end of the whole earth. Its leaves were beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the heavens lived in its branches, and all flesh was fed from it.   “I saw in the visions of my head as I lay in bed, and behold, a watcher, a holy one, came down from heaven. He proclaimed aloud and said thus: ‘Chop down the tree and lop off its branches, strip off its leaves and scatter its fruit. Let the beasts flee from under it and the birds from its branches. But leave the stump of its roots in the earth, bound with a band of iron and bronze, amid the tender grass of the field. Let him be wet with the dew of heaven. Let his portion be with the beasts in the grass of the earth. Let his mind be changed from a man's, and let a beast's mind be given to him; and let seven periods of time pass over him. The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will and sets over it the lowliest of men.' This dream I, King Nebuchadnezzar, saw. And you, O Belteshazzar, tell me the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation, but you are able, for the spirit of the holy gods is in you.” (Daniel 4:10-18) This kind of imagery of a tree representing the life-giving rule of the king is found in Ezekiel and Jeremiah, but more immediately, it's also a motif found in Babylonian iconography.  The tree's roots sink all the way down to the waters under the earth and its branches up to the firmament above, holding everything together.  The gods establish order, but someone on earth is needed to hold it all together.  And so in the Babylonian imagery, an image of the king sometimes replaces the tree.  The king is the personification of order.  The king sort of becomes the perfect or the ideal human being and the image of God.  And we see this in the way Babylonians thought about their own civilization and the peoples around them.  They were civilized.  They lived in an ordered society—and that order was represented by the king.  Other people, however, were less than human—the further they were from the civilization governed by the king.  They would write about their less civilised neighbours as wild animals.  Again, think of Gilgamesh and Enkidu.  Enkidu was the wild man, uncivilised, leaving chaos in his wake.  But Gilgamesh outwitted the gods by luring Enkidu closer and closer to his city and to himself, and the closer Enkidu got, the more civilised and human he became. So the king is the great tree, bringing order—peace, prosperity, justice, civilisation—to his people.  But then the unexpected happens.  A watcher—a heavenly being—descends and orders that the tree by cut down, its branches lopped off, and it's leaves and fruit stripped.  The remaining stump is to bound with iron and bronze—preserved for a time, while the king is cast out.  He will be wet with dew and live with the beasts of the grassland.  For seven periods of time he will have the mind of a beast.  And why?  So that all the living will know that the real king is the Most High.  He gives the kingdoms of men to whom he wills and sets over them the lowliest of men.  (That last bit sounds a lot like Nabonidus, who described himself as “nobody”.) Like I said, the dream seems pretty self-explanatory and I suspect the problem with the wise men wasn't so much that they couldn't explain, but that they were afraid to explain it.  Daniel, who trusts in the Lord and who knows that it was the Lord who gave the dream to the king, Daniel confirms what I expect the king already knew, but was afraid to admit.  Continuing from verse 19: Then Daniel, whose name was Belteshazzar, was dismayed for a while, and his thoughts alarmed him. The king answered and said, “Belteshazzar, let not the dream or the interpretation alarm you.” Belteshazzar answered and said, “My lord, may the dream be for those who hate you and its interpretation for your enemies! The tree you saw, which grew and became strong, so that its top reached to heaven, and it was visible to the end of the whole earth, whose leaves were beautiful and its fruit abundant, and in which was food for all, under which beasts of the field found shade, and in whose branches the birds of the heavens lived—it is you, O king, who have grown and become strong. Your greatness has grown and reaches to heaven, and your dominion to the ends of the earth. And because the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field, and let him be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven periods of time pass over him,' this is the interpretation, O king: It is a decree of the Most High, which has come upon my lord the king, that you shall be driven from among men, and your dwelling shall be with the beasts of the field. You shall be made to eat grass like an ox, and you shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you know that the Most High rules the kingdom of men and gives it to whom he will. And as it was commanded to leave the stump of the roots of the tree, your kingdom shall be confirmed for you from the time that you know that Heaven rules. Therefore, O king, let my counsel be acceptable to you: break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your prosperity.”  (Daniel 4:19-27) For the most part, Daniel simply repeats the obvious and confirms what the king already feared.  He is the great tree, bringing order to the world as a king rightly should.  As far as the dream goes, it seems that the king's fault is that he has refused to acknowledge that he rules on behalf of the Most High God.  He's been happy to acknowledge the God of Israel and to bring him into his pantheon, but that's not enough.  He needs to acknowledge that the God of Israel is the Most High who rules over all—including the gods of Babylon and, most importantly, over himself.  But Daniel does add his own bit of wisdom.  He could see how the king ruled his kingdom and he knew the king's faults.  And so he adds, “Break off your sins.  Make your rule about justice and mercy.  If you do that, you might stave off the judgement the Lord has decreed. There is a modern book, 126 pages long, full of the inscriptions left by Nebuchadnezzar's on his buildings.  It's a testament to his greatness and all he accomplished.  The Babylon he built was the greatest city the world had ever known.  His hanging gardens were one of the Seven Wonders of the World.  In one of those building inscriptions (No. 12), he describes himself as a just king, meek and humble.  And that's what the imagery of the tree suggests.  But it's worth noting that Daniel leaves that part out when he retells the dream.  Nebuchadnezzar's great empire was kind of like the Hindu god Vishnu.  Vishnu was supposed to be the god who preserves human life, but his giant image was traditionally carried in processions on a massive wheeled throne that crushed anyone who got in its way.  This great juggernaut that sees itself as preserver and provider for its people easy becomes the crusher and destroyer.  We see that still today in earthly governments with the best of intentions, but that routinely and uncaringly grind people up in the gears of bureaucracy.  Even pagan kings are called by God to embody his divine kingship and to preserve life and order and—this is where Nebuchadnezzar was falling short—to show justice and mercy. I'm reminded of the disputes between King James and the Presbyterians of Scotland.  James believed in the divine right of kings, thought himself to be above the law, and got himself into trouble by trying to impose episcopacy on the Church of Scotland.  One Scottish minister, Andrew Melville, is famous for rebuking the king, saying, “Sir, ye are God's silly vassal.  There are two kings and to kingdoms in Scotland: there is King James, the head of the commonwealth; and there is Christ Jesus, the king of the church, whose subject James VI is and of whose kingdom he is not a king, not lord, not head, but a member.” Nebuchadnezzar needed a very similar rebuke.  Daniel spoke it—humble yourself and commit yourself to justice and mercy—but it appears the king did not heed it.  Continuing at verse 28: All this came upon King Nebuchadnezzar. At the end of twelve months he was walking on the roof of the royal palace of Babylon, and the king answered and said, “Is not this great Babylon, which I have built by my mighty power as a royal residence and for the glory of my majesty?” While the words were still in the king's mouth, there fell a voice from heaven, “O King Nebuchadnezzar, to you it is spoken: The kingdom has departed from you, and you shall be driven from among men, and your dwelling shall be with the beasts of the field. And you shall be made to eat grass like an ox, and seven periods of time shall pass over you, until you know that the Most High rules the kingdom of men and gives it to whom he will.” Immediately the word was fulfilled against Nebuchadnezzar. He was driven from among men and ate grass like an ox, and his body was wet with the dew of heaven till his hair grew as long as eagles' feathers, and his nails were like birds' claws.  (Daniel 4:28-33) A year later the king was walking on the roof of his palace to admire his city.  It was the greatest in the world.  Nothing had changed.  It was all his doing.  It was all his because he was so great.  He did not heed the advice of Daniel.  And as he declared his greatness, the Lord spoke.  The tree was to be cut down, the kingdom taken away from the king.  For seven periods of time—it's not clear what the Aramaic word means, but it doesn't usually mean year—but for a specific period of time the king is to live as a wild man in the grasslands.  Remember the epic of Gilgamesh and his wild man sidekick Enkidu?  The structure of the Lord's speech here is interesting in that it parallels the civilising of Enkidu in the epic, but in reverse.  Enkidu was more animal than man, but the closer he drew to the king and his city, the more human he became.  In precisely the opposite way, the king is now driven from his city and progressively became a wild man, like Enkidu.  The king thought of himself as Gilgamesh, the great king who single-handedly brought order and prosperity to the world, but because he refuses to acknowledge God, the true Lord of all, he is driven off to live like an animal.  For seven period of time—however long that is—he is reminded that he is not God, he is at best the sidekick.  And it's interesting that because he refused to repent, he's now given no choice.  The time is fixed.  At the end, the Lord announces, you will be restored, because you will have learned that it is the Most High who rules the kingdoms of men. It's an interesting aside to notice how the Lord's discipline works.  Israel's problems weren't the same as Nebuchadnezzar's, but the worked similar with her.  From the outset, he spoke through the prophets and said that her exile would last seventy years and that when it was over he would be glorified through his people.  It wasn't a matter of disciplining the king until he learned his lesson.  He'd missed the chance for that.  Now the Lord decrees a set time and he also decrees that when that time is over the king will have learned.  Brothers and Sisters, we need to heed the Lord's warnings when he gives them  Now verse 34: At the end of the days I, Nebuchadnezzar, lifted my eyes to heaven, and my reason returned to me, and I blessed the Most High, and praised and honored him who lives forever, for his dominion is an everlasting dominion,          and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing,          and he does according to his will among the host of heaven          and among the inhabitants of the earth; and none can stay his hand          or say to him, “What have you done?”   At the same time my reason returned to me, and for the glory of my kingdom, my majesty and splendor returned to me. My counselors and my lords sought me, and I was established in my kingdom, and still more greatness was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble.  (Daniel 4:34-37) The Lord was good to his word.  When the time had passed, the king was restored and for all his trouble has finally gained wisdom.  In this fallen world, there is a place for human kings, but only when the kingship of the Most High is first acknowledged as the root and source of all human authority.  Nebuchadnezzar can even acknowledge his own greatness, but now that statement is sandwiched between his confessions that it is the Lord who has supreme dominion.  The king's sin was pride and his government was rebuked for overseeing injustice and for lacking mercy, but Nebuchadnezzar now acknowledges that all the Lord's works are right and just and that he makes the prideful to be humble.  The great king is back on his great wheeled throne, but no more will it rumble through the streets, crushing those who get in his way. Now, what does this all mean for us?  When Daniel was written, this was meant to be an encouragement to the people of Judah in their exile.  As the other stories about Daniel and his friends reminded them, it might seem like these foreign, pagan kings were in control, but despite appearances, the Lord was still on his throne.  His promises would be fulfilled.  And he will hold earthly rulers to account.  We can take comfort in the same way.  No earthly king or prime minster or president rules apart from the Lord's sovereign authority.  No matter how things seem, our God is in control and will hold human beings to account. But, too, the application of the story shifts a bit in our own context.  We live in a democracy and that means that at least a little bit of the authority that Nebuchadnezzar held rests with each of us.  As individuals we hold very little power, but what we do have embodies a God-given obligation to the pursuit of a government that is humble, that acknowledges the authority of God, and that acts with justice and mercy.  That, Brothers and Sisters, is an integral part of our witness to the kingdom of God.  As Nebuchadnezzar saw the great tree of human kingship that brought order and prosperity to the world, you and I have seen the even greater tree on which the Lord Jesus died, the tree by which he has brought the justice and mercy of the Father into a broken world, the tree by which Jesus has become this world's true Lord, the tree by which the Most High God has once again become king—through his son, who has died, who has risen, who as ascended to his throne, and who will come again.  The kings of old could only see power and strength in the tree of government, but in the cross we meet the one who rules with justice and mercy.  The kings and people of old walked in great darkness, but in Jesus we have seen a great light.  As Isaiah wrote: For to us a child is born,          to us a son is given; and the government shall be upon his shoulder,          and his name shall be called Wonderful Counselor, Mighty God,          Everlasting Father, Prince of Peace. Of the increase of his government and of peace          there will be no end, on the throne of David and over his kingdom,          to establish it and to uphold it with justice and with righteousness          from this time forth and forevermore. The zeal of the LORD of hosts will do this. (Isaiah 9:6-7) Brothers and Sisters, the Lord of hosts has done this.  Now may we live as witnesses to his King and to his kingdom. Let's pray: O Lord, teach us to see and to trust in your kingship regardless of our circumstances.  Teach us to hear your voice, to heed your warnings, and to learn from your discipline.  Give your grace that we might be faithful stewards of your kingdom, always acknowledging your sovereignty with humility, seeking to manifest the justice and mercy of the cross.  Through Jesus the Messiah we pray, who reigns with you and the Holy Spirit.  Amen.

The Epic of Gilgamesh is one of the oldest surviving works of storytelling in history. It begins with the tale of Gilgamesh's friendship with the wild man Enkidu. But after Enkidu is killed, King Gilgamesh embarks on a journey into his distant past in search for immortality. In this episode of the Ancients, the second part of our series on the Epic of Gilgamesh, Dr Sophus Helle returns to speak to Tristan Hughes about Gilgamesh's quest and his encounters with a mysterious sage called Ut-napishtim - who some claim may have been the inspiration behind the biblical figure of Noah & his famous Ark.The first part of our Gilgamesh series, The Epic of Gilgamesh: Rise of Enkidu can be found hereThis episode was produced by Joseph Knight and edited by Aidan LonerganDiscover the past with exclusive history documentaries and ad-free podcasts presented by world-renowned historians from History Hit. Watch them on your smart TV or on the go with your mobile device. Get 50% off your first 3 months with code ANCIENTS sign up now for your 14-day free trial HERE.You can take part in our listener survey here.

The Epic of Gilgamesh is one of the oldest surviving works of storytelling from history. Written in ancient Mesopotamia over three thousand years ago, this epic poem recounts the fabled tale of King Gilgamesh of Uruk and the forging of his friendship with Enkidu, a wild man sent by the Gods to keep Gilgamesh on the right path.In this episode of the Ancients, Tristan Hughes is joined by Dr Sophus Helle to explore and recount this oldest of myths - first written in Old Babylonian on cuneiform tablets - and discover how it became a foundational work in the tradition of heroic sagas. This episode was edited by Aidan Lonergan and produced by Joseph KnightDiscover the past with exclusive history documentaries and ad-free podcasts presented by world-renowned historians from History Hit. Watch them on your smart TV or on the go with your mobile device. Get 50% off your first 3 months with code ANCIENTS sign up now for your 14-day free trial HERE.You can take part in our listener survey here.

A legendary warrior, an evil warlord, and an epic quest. In this episode, we look into, Scorpion king 5: Book of Souls! Join the Mummy Movie Podcast as we look into the as of yet final film in a series that has seen ninjas in 3000 BC, mechanical steampunk dragons, trips to the Underworld, and people flying through the air using magnets. In terms of the cast: Peter Mensah plays Nebserek, Pearl Thusi plays Tala, Mayling Ng plays Khensa, Inge Beckmann plays Mennofer, Nathan Jones plays Enkidu, and Zach McGowan plays Mathayus, the Scorpion King Email: mummymoviepodcast@gmail.com BibliographyAdams, B., & Ciałowicz, K. M. (1997). Protodynastic Egypt. Shire Egyptology Brier, B. M., & Hobbs, H. (2008). Daily life of the ancient Egyptians. Bloomsbury Publishing USA. Faiella, G. (2006). The technology of Mesopotamia. The Rosen Publishing Group, Inc. Hart, G. (2005). The Routledge dictionary of Egyptian gods and goddesses. Routledge. IMDB. (2023). Scorpion King 5: book of Souls. Retrieved from https://www.imdb.com/?ref_=nv_home McDonald, A. (2014). Animals in Egypt. In The Oxford Handbook of Animals in Classical Thought and Life (pp. 441-460). Oxford: Oxford University Press. Nicholason, P and Henderson, J. (2000). Glass. Ancient Egyptian materials and technology, 194-226 Romano, J. F. (1989). The Bes-image in pharaonic Egypt. New Work University Romano, J, F. (1981). The origin of the Bes-Image. Bulletin of the Egyptological Seminar (Vol II). 39-55 Rotten Tomatoes (2023). Scorpion King 5: Book of Souls Retrieved from https://www.rottentomatoes.com/ Hosted on Acast. See acast.com/privacy for more information.

This week on the Don't Touch My Sasquatch podcast, we dive into another edition of the fan favorite Ancient Aliens Series for Vol. 7. We discuss the lunar library, Thor's hammer, Miner Tim, King Tut, mammoths, Caesar, 3D printed DNA, Terry the Logger, Enkidu, Giorgio, Troglodytes, Nephilim, Top Gear and Smoke Detectors. Listen this week for an analysis on 2 more episodes from our favorite show, History Channel's Ancient Aliens.Found everywhere podcasts are availableSpotify: https://spoti.fi/3cHrUzU Apple: https://apple.co/3BqAv4f Google: https://bit.ly/3vgxiQUYouTube: https://rebrand.ly/2auvcje Patreon: https://urlgeni.us/patreon/m1jQSocialsFacebook: https://urlgeni.us/facebook/9JnQ Instagram: https://urlgeni.us/instagram/pJcM Websitehttps://www.donttouchmysasquatch.com/ReferencesSeason: 16 Episode: 7Season: 4 Episode: 7Stock Media provided by TheDoctorCaptain / Pond5 Hosted on Acast. See acast.com/privacy for more information.

Her voice was sweet and liquid, like a streamThat lulls all other streams to sleep and dream;Her eyes like doe's eyes, whose dark gaze would makeA lion lie down dazed, and half awake.She seemed an alphabet of loveliness,Curved letters were the curling of each tress,Straight letters were her stature, and her lipsWere like a letter formed as an ellipse,And all the letters made her like that bowlThat shows the world as an enchanted whole.The story of Layli and Manjun — sometimes written as Layla and Majnun — was most famously recorded in a book-length poem by the twelfth-century Persian poet Nezami Ganjavi. Chris and Suzanne consider what the poem has to say about love, mental illness, and fan culture. SHOW NOTES.Nezami Ganjavi: Layla and Majnun, trans. Dick Davis. [Bookshop.]Our episode on Conference of the Birds.Maria Rosa Menocal: Shards of Love: Exile and the Origin of the Lyric.Our episode on Enkidu from The Epic of Gilgamesh.Raymond Roussel: Locus Solus.Manuscript images of Layli and Majnun at the Metropolitan Museum of Art: 1, 2, 3, 4, 5.And images of Majnun at the Ka'aba with a door knocker: 1, 2.Our episode on Blind Owl.The Letters of Rainer Maria Rilke, 1892–1910.J.R.R. Tolkien: The Hobbit.Next: Geoffrey Chaucer: Troilus and Criseyde. (Bookshop. Also a helpful online modernized and annotated version.)You can support us through our network, Megaphonic, on Patreon.

In the Epic of Gilgamesh, written over 4,000 years ago, Enkidu, the great friend of the demigod Gilgamesh, dies. Afraid of death, Gilgamesh asks the sage Utnapishtim, the only survivor of the Great Flood, about the secret to immortality. Utnapishtim gives Gilgamesh a number of tasks, all of which he fails. But that was the point. Gilgamesh learned that immortality is beyond his grasp and returns to Uruk to live out the rest of his life as king.  The first emperor of China was Shi Huang Di. Buried in a tomb decorated with the famous terracotta soldiers, he also feared death and called on Chinese alchemists to create an elixir that would allow him to live forever. The alchemists believed they could make immortality possible through a perfect balance of the five elements: water, wood, fire, earth, and metal. Unfortunately for the emperor, the elixir contained mercury (because it is both a liquid and a metal), which likely contributed to the emperor's death.  Attempts to achieve immortality have continued (and continued to fail) right up to our own time. Medieval European alchemists believed they could produce “the philosopher's stone,” which would perfect the imperfect, turning lead into gold and making mortal life immortal. Enlightenment thinkers of the late 18th century rejected the mysticism of alchemy but continued to speculate about the means to attain physical immortality. Mary Shelley's Frankenstein was written as a cautionary tale about scientific hubris, in response to the more modern attempts of medicine and biology to preserve, extend, and improve life.  Today, the quest for immortality continues. Through cryogenics, freshly deceased persons or animals are frozen, their blood replaced with “medical grade antifreeze” to prevent ice crystals from destroying cells. So, the idea goes, once medical technology is able to heal whatever caused their deaths, these creatures can be thawed, healed, and restored to life, possibly with additional enhancements. This approach assumes, among other things, that life and memory can be repaired if the body is repaired and the heart restarted.   In other words, life is seen in purely mechanical terms. This is an equal and opposite error to those pursuing immortality through cybertechnologies, believing that if our consciousness can be downloaded into computers, we can continue to exist as a sort of ghost in a machine. In this techno-gnosticism, our bodies are optional and not a necessary part of life. In this way of thinking, we are our minds, and our minds are nothing more than sophisticated software that can be downloaded into a computer, machine, or perhaps a new robotic body.  Other modern attempts at the Fountain of Youth—such as nutritional strategies, supplements, alternative medical practices, and gene-editing technologies like CRISPR—do not seek as much to avoid death as to extend life. These range from becoming more serious about healthy living to more extreme alternatives. A number of billionaires have been investing in research into life extension, including Sam Altman of OpenAI, Jeff Bezos, Google co-founder Larry Page, and Brian Armstrong of Coinbase. Some believe that our medical technologies will eventually reach a state of “Longevity Escape Velocity,” in which advances are increasing lifespans faster than the years go by, therefore bringing us to the point of immortality.  Despite our long history of failed attempts to live forever, many of which caused more harm than good, scientific hubris remains a temptation almost impossible to avoid. But we should take Mary Shelley's warnings seriously. Some of these longevity experiments will be interesting and ultimately harmless. Some may even help. Others, such as those involving gene-editing technology, will leave their own monsters waiting in the shadows, and it is unlikely, if history is any indication, that we will be able to see them coming.  A more basic problem is trying to defeat death while thinking it is only a material problem to be solved. No latter-day elixir can satisfy our fear of death, which is a physical consequence of metaphysical realities. What ancient emperors and modern tech barons so desperately seek is exactly what's offered in Christ: His eternal life exchanged for our mortal, sinful life. This exchange does not come from a laboratory bottle filled with who knows what, but from an empty tomb. Ultimately, because He defeated death, our bodies will be perfected beyond what even the most optimistic biohacker could dream.   Yes, death remains an enemy. But it is a defeated foe, and all who are in Christ will ultimately see its defeat when we are resurrected to life eternal. This is the truth behind what are reported to have been Tim Keller's final words: “There is no downside for me leaving, not in the slightest.” And Dietrich Bonhoeffer's, as well: “This is the end—for me, the beginning of life.”  This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, go to breakpoint.org.