New True Legends ‘Documentary’: Holocaust of Giants

 

There is a new ‘documentary’ out about the biblical giants: True Legends – Episode 3 – Holocaust of Giants (GenSix Productions, May 2017). According to the ‘documentary’, a worldwide conspiracy exists to hide the bodies of Giants, whose DNA are being harvested by genetic engineers intent on resurrecting the biblical Rephaim.

From the mounds of America, to the megalithic ruins on the island of Sardinia in the Mediterranean Sea, the desiccated bones of dead giants are being systematically disentombed and secreted away to clandestine vaults for apocalyptic purposes. While occultists are attempting to harness the arcane necromancy of the Canaanites, genetic engineers are working feverishly to reconstitute the genomes of the giants, and resurrect the dreaded race of Rephaim in the earth.

The name of the film’s production company is GenSix Productions, based of course on the unusual story contained in Genesis 6:1-4 involving sex between the “sons of god(s)” and “daughters of men”, who give birth to the Nephilim.

The ‘documentary’ features Steve Quayle, Timothy Alberino, and Thomas Horn. Steve Quayle is a talk-show host and author of a number of books on conspiracies involving giants and genetic manipulation. Thomas Horn is the author of end-times conspiracies, Apollyon Rising 2012: The Lost Symbol Found and the Final Mystery of the Great Seal Revealed (2009) and Forbidden Gates: How Genetics, Robotics, Artificial Intelligence, Synthetic Biology, Nanotechnology, & Human Enhancement Herald The Dawn Of Techno-Dimensional Spiritual Warfare (2011). Timothy Alberino is “a researcher, explorer, and filmmaker who travels the Earth in search of evidence relating to the true narrative of forbidden history.”

There is a trailer for the video available on Vimeo:

Foetal Dystocia resulting from Watcher-Human Sex: Eric Ondina’s Art

In a piece entitled “Fall of the Watchers”, artist Eric Ondina has managed to capture an aspect of the myth of sex between Watcher angels and human women that usually gets glossed over in renditions of the story.

Eric Ondina, “Fall of the Watchers”

The Book of Watchers tersely summarises that the Watchers “took” the women, “went into” them, and “defiled themselves with” them (7.1ab). The twenty named Watchers are contrasted with the anonymous and unnamed women who they “choose for themselves”. The Watchers act, and the unnamed women are acted upon. Their identities are suppressed, irrelevant to their function within the plot. Their reactions here are limited to their childbearing function: they “became pregnant” and “bore to them gigantic offspring” (7.2).

But what did giving birth to “gigantic offspring” do to these women? The text falls silent, in contrast to the cries of anguish which would have accompanied such extreme foetal dystocia. The birth canal is only important in the story insofar as it satisfies the Watchers’ desires – for sexual intercourse and for children.

But in Ondina’s “Fall of the Watchers”, the effect on the Women is brought to the fore in the artist’s portrayal of an evidently painful, bulging womb. But this pain is combined with a comical characterisation of the women as obsessed with the jewellery that the Watchers gave to them. The combination of extreme discomfort and vain satisfaction is, of course, absurd. And this absurdity provides a visual critique of the tendency in the Watcher myth to belittle or even blame women for the actions of the Watchers.

Ondina himself comments:

I have extracted multiple motifs from this story and melded them into a dynamic composition. The piece is painted in oil on a hand molded, cresting, reinforced plaster slab, which is bordered by a deep cradle frame. It was my intention to make a painting which mirrors this mini-epic in scale, drama and abject gruesomeness. With this in mind I decided to invoke the compositional and painting techniques found in the dynamic baroque of the 17th century while emulating the decisive moment found in 18th century Romanticism. There is also a clear reference to the Northern European Renaissance in the detail, cathedral-esque shape of the substrate, insider humor, and violence. These fuse into a style I have developed in this series which is both contemporary and historically reinforced. While my painting seeks to provide a portal into the past, I seek to do so through a modern lens, injecting subtle to sardonic satire into my subjects. This is readily apparent along the bottom of the painting; in the lower right hand corner an oblivious woman pampers herself with gold and makeup, her stomach bursting at the seams as her hulking half-angel broodling slithers out. She is a sarcastic embodiment of how our contemporary sensitivities are want to perceive this story. The Abrahamic religions are not renowned for their justice towards women, and The Book of Enoch once again exemplifies this ancient trend. Women are the seductresses and the baby factories, the intermediaries and cause of the sinfulness pressed upon the world; because of their erotic allure, mankind suffered nightmarish consequences. My painted jezebel is a mocking testimony to this ancient fear-mongering.

In portraying this extreme foetal dystocia in this manner, Ondina’s “Fall of the Watchers” has drawn attention to an aspect of the Watcher myth that has escaped many commentators, as well as critiquing that very failure to take account of the effects on women implied by the Watcher myth.

JoAnn Scurlock: Evidence from Babylon that “Rephaim” refers to the long dead?

I spotted an interesting observation about Rephaim from JoAnn Scurlock, in “Mortal and Immortal Souls, Ghosts and the (Restless) Dead in Ancient Mesopotamia”, Religion Compass 10, no. 4 (2016): 77–82 (79). She is discussing how Ancient Mesopotamians treated the dead.

Having a family tomb under the floor of the house made funerary offerings by the family as a group a simple matter as long as the family survived or new owners of the house continued to use the tomb. What would happen then is that, as the memory of the deceased faded and the bones of the long dead mingled with those of more recent arrivals, the individual eøemmu’s [‘ghosts’] melded into a common eøem kimti (Scurlock 2013, pp. 151–152). Eventually, this collective ancestor mixed with the wider community of the long dead, the kimtu rapaåtu, literally ‘widespread relations’. Of interest to Biblical scholars puzzled by the term rephaim is the fact that an old Babylonian commentary (5R 44: 121 [sic]) uses the term kimtu rapaåtu to translate Amorite rapi (singular of rephaim). This would seem to indicate that the mysterious Rephaim are the ghosts of persons who have been dead for a very long time.

“5R 44” (or “VR 44”) is a so-called Name Book from Ashurbanipal’s library (Ashurbanipal was an Assyrian king who reigned 668-627 BC). The text provides a list of Akkadian translations of non-Akkadian names. The reference is to column 1 line 21, so there should have been a gap in the cited reference followed by a Roman numeral: 5R 44: I 21.

5R 44: I 21 reads mḪa-am-mu-ra-pí : mKim-ta-ra-pa-áš-tum, the meaning of each name being “great family” or as CAD K has it (p. 377, s.v. kimtu), “extensive family”. The “ra-pi” means “great/extensive”, and ‘Ammu means “family”. So “rapi” itself does not refer to the long dead.

In the Bible, the Rephaim are either peoples discovered as inhabiting Canaan and neighbouring territories when the Israelites invade (so are long dead from the perspective of the writers) or, in poetic and prophetic books, are long-dead inhabitants of the netherworld. In 5R 44, they are also described as “kings”, another feature in common with many biblical Rephaim, and more consistent with the meaning of “great”.

Og the Giant’s Memoirs now on Chabad.org

King Og of Bashan has written down his life experiences, and they appear on Chabad.org!

I have lived a long life, and it is difficult to remember all that I have experienced. I am forever indebted to the Jewish people for being so diligent in their note-taking and for making sure that history is not forgotten. My story can be pieced together from accounts recorded in their texts, both in the written Torah, as well as in the collection of teachings known as the Midrash.

Shaul Wolf (not King Og)
Shaul Wolf (not King Og)

You can have a read of Og’s memoirs here. It seems that Chabad.org staff writer Shaul Wolf has helped him compile his memoirs from Genesis, Numbers, Deuteronomy, Genesis Rabbah, Targums Jonathan and Onkelos, the Talmud, Pirke De-Rabbi Eliezer, Nahmanides (Ramban), Samuel ben Meir (Rashbam), Maimonides (Rambam), Abraham ibn Ezra, Shlomo Yitzchaki (Rashi), Daat Zekeinim and Baal HaTurim.

Did Jesus save the Aliens?

alien-jesusJust last month, the Kepler mission discovered an Earth-like planet orbiting Proxima Centauri, in that parent star’s habitable zone. It’s only 4.25 light years away, which makes it a pretty close neighbour of Earth. The Kepler mission has also found some 216 planets in habitable zones of other parent stars, and of these has determined that 20 are most likely to support life. Unlike the habitable planet orbiting Proxima Centauri, all of these other habitable planets are many 100s of light years from Earth.

We are not alone.

Jerome Eckstein, in “The Fall and Rise of Man”, Journal for the Scientific Study of Religion 5, no. 1  (1965), pondered on what the discovery of alien life would mean for traditional Christian religion:

Let our imaginations roam, and let us speculate about the possible conflicts between future discoveries of space exploration and our old religious beliefs, if these religious beliefs are understood as offering knowledge of the kind given by science. Suppose a strangely figured race of creatures with the approximate intelligence of humans and a culture and ethics radically different from ours was discovered on some distant star, would this not pose serious problems to the dogmatic and authoritarian interpretations of the Judaeo-Christian religions? Would these creatures, who obviously were not descended from Adam and Eve, be tainted with original sin? Would they too have souls? Would they be in need of grace and salvation? Did Jesus absorb their sins? Would they be in need of the Messiah? Would they be subject to the laws and traditions of these earth-centred religions? Would they be eligible to life in the hereafter? (80)

What do you think? Might Jesus have become incarnated as sentient life-forms on other planets? Does the plausibility of alien life-forms make traditional religious dogmas like incarnation, salvation, and the Trinity a bit parochial, in the perspective of the wide universe? What about the other forms of life on this planet? Would theology find a way to rationalize the existence of aliens? Are these questions a bit silly? But more silly than other theological questions?

Maybe C.S. Lewis has a point (in “Religion and Rocketry”):

Each new discovery, even each new theory, is held at first to have the most wide-reaching and theological consequences. It is seized by unbelievers as the basis for a new attack on Christianity; it is often, and more embarassingly, seized by injudicious believers as the basis for a new defence. But usually, when the popular hubbub has subsided and the novelty has been chewed over by real theologians, real scientists and real philosophers, both sides find themselves pretty much where they were before.

As Albert Schweitzer once said, “Es gibt keine Lage so verzweifelt, dass die Theologie keine Ausweg wüsste” (“There is no question so complicated that Theology does not know the answer”). I’m sure that if and when sentient aliens are encountered, Theology will come up with all kinds of rationalizations.