WEBVTT - The Necromantic Urge, Part 1

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<v Speaker 1>My Heart is made a necromancer's glass, where homeless forms

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<v Speaker 1>and exile Phantom's team, where faces of forgotten sorrows gleam

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<v Speaker 1>and dead despairs, archaic peer and pass gray longings of

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<v Speaker 1>some weary heart that was possessed me, and the multiple supreme,

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<v Speaker 1>unwildered hope and star emblazoned dream of questing armies, ancient

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<v Speaker 1>queen and lass risen vampire alike. From out the wormy mold,

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<v Speaker 1>deep in the magic mirror of my Heart, behold their

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<v Speaker 1>parish beauty and depart And now from black Ophelia, far

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<v Speaker 1>and cold, swimming in deathly light on Charnal skies, the

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<v Speaker 1>enormous ghosts of bygone worlds arise.

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<v Speaker 2>Welcome to Stuff to Blow Your Mind production of iHeartRadio.

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<v Speaker 1>Hey you, welcome to Stuff to Blow your Mind. My

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<v Speaker 1>name is Robert.

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<v Speaker 3>Lamb and I am Joe McCormick. And to continue a

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<v Speaker 3>Stuff to Blow Your Mind tradition, we are disregarding the

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<v Speaker 3>traditional Gregorian calendar, and we have decided that October begins

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<v Speaker 3>in late September. It often does for us. If you

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<v Speaker 3>don't know, we do spooky content all October, and today

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<v Speaker 3>is the first day of that month. Long festival.

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<v Speaker 1>That's right. I mean, yeah, Halloween has already begun, There's

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<v Speaker 1>no doubt about it. I'm going to a haunted house

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<v Speaker 1>tomorrow night, so it's begun. It has begun. And so

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<v Speaker 1>we kicked off this episode. This is going to be

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<v Speaker 1>the first of I believe two episodes. We'll see how

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<v Speaker 1>it goes. Regarding necromancy, that was a reading from the

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<v Speaker 1>early twentieth century poem Necromancy by the weird fiction, horror

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<v Speaker 1>and fantasy writer Clark Ashton Smith.

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<v Speaker 3>Now, I actually suggested this topic because I became interested

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<v Speaker 3>in it when we were doing an episode a while back.

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<v Speaker 3>I think it was our series on oil and Water.

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<v Speaker 3>We were mainly focusing there on legends about how if

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<v Speaker 3>you pour oil and water it will settle the waves,

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<v Speaker 3>and how to some extent that is actually scientifically true.

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<v Speaker 3>So if you haven't heard that series, go back and

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<v Speaker 3>listen to it. It'll be a treat. But in that series,

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<v Speaker 3>I did end up going on a large digression about

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<v Speaker 3>necromancy in the Hebrew Bible, and it got me thinking

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<v Speaker 3>about the idea that necromancy, when people use that word today,

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<v Speaker 3>they're almost always talking about a sort of dungeons and

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<v Speaker 3>Dragons sorcerer that raises the dead and commands them as

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<v Speaker 3>a sort of shambling thrall of some sort, whereas in

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<v Speaker 3>the traditional understanding, necromancy means something different and is usually

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<v Speaker 3>a reference to the practice of divination with the help

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<v Speaker 3>of the dead, consulting the dead for information. And that

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<v Speaker 3>sort of gap in meanings between the popular understanding and

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<v Speaker 3>the original understanding I thought was very interesting and maybe

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<v Speaker 3>worth plowing into the history a bit.

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<v Speaker 1>Yeah. Yeah, because if you're familiar with Dungeons and Dragons necromancers,

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<v Speaker 1>you know that within Dungeons and Dragons this is a

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<v Speaker 1>magic practitioner who specializes in spells of the necromancy spell class,

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<v Speaker 1>so things like animate Dead, finger of deav chill Touch,

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<v Speaker 1>that sort of thing. You know, lots of undead ish

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<v Speaker 1>magical spells and abilities, and the presentation of necromancers in

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<v Speaker 1>D and D has of course influenced tons of fantasy

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<v Speaker 1>and sci fi properties over the years, so there's this

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<v Speaker 1>strong pop culture echo of the dead raising necromancer.

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<v Speaker 3>Now, I think, aligning with the traditional understanding of necromancy,

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<v Speaker 3>you do have a spell in Dungeons and Dragons which

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<v Speaker 3>is Speak with Dead, which is almost always used for

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<v Speaker 3>necromancy purposes. It's like, you need to get some information

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<v Speaker 3>out of this corpse. And despite the evil connotations of

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<v Speaker 3>necromancy in general, I think anybody can use this spell.

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<v Speaker 3>Like in Balder's Gate, I have my very lawful, good

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<v Speaker 3>wizard speaking with dead most of the time.

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<v Speaker 1>Yeah, I think one of the interesting things to keep

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<v Speaker 1>in mind about necromancy, we'll probably get into this some more,

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<v Speaker 1>is that this idea of like speaking with the dead.

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<v Speaker 1>You know, it's like the medieval Christian experience and prohibition

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<v Speaker 1>against this sort of thing that kind of cast a

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<v Speaker 1>long shadow where you know, this idea that you shouldn't

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<v Speaker 1>attempt to speak with the dead. You don't know what

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<v Speaker 1>we'll speak back, because speaking with the dead is not

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<v Speaker 1>possible by the rules of laws of God as as

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<v Speaker 1>as they understood it to be, and and therefore you know,

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<v Speaker 1>it was just dangerous to even think about such a thing.

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<v Speaker 1>So that'll be worth keeping in mind here. But the

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<v Speaker 1>Dungis and Dragon's idea of the necromancer, of course, you're

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<v Speaker 1>all on various traditions as well, including the discussion of

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<v Speaker 1>necromancers in necromancy and pre existing fantasy and weird fiction,

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<v Speaker 1>including that of Clark Ashton Smith, whose poem started off

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<v Speaker 1>this episode. For instance, he had a story titled The

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<v Speaker 1>Empire of the Necromancers from nineteen thirty two that involved

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<v Speaker 1>a pair of kind of like rogue necromancers who get

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<v Speaker 1>exiled from one kingdom, and so they go into this

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<v Speaker 1>kingdom of this deceased kingdom of tombs and start raising

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<v Speaker 1>up people to serve as their servants, and of course

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<v Speaker 1>they end up rising against them. That sort of thing.

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<v Speaker 3>Is it kind of a buddy comedy?

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<v Speaker 1>No, No, it's no, you're not. You don't really sympathize

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<v Speaker 1>with these necromancers. They're awful, and you're rooting for the

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<v Speaker 1>dead to overcome them the whole time, and so it's

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<v Speaker 1>satisfying when they do. It's also worth noting that JR.

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<v Speaker 1>Tolkens The Hobbit features whispers of the mysterious Necromancer in Mirkwood.

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<v Speaker 1>I think little is made out of this in the text,

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<v Speaker 1>but I think we're to understand that this is an

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<v Speaker 1>incarnation of the dark Lord Saarn prior to his return

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<v Speaker 1>to Mordor, and his final incarnation is the all Seeing

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<v Speaker 1>Eye as to what sort of literal necromancy he might

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<v Speaker 1>be up to. In Mirkwood. I don't. I don't know

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<v Speaker 1>that we have a clear answer on that.

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<v Speaker 3>That's a good question. I don't know if Sauron would

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<v Speaker 3>be raising the dead to obtain information or for divinatory purposes.

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<v Speaker 3>I think he mainly does go more in the D

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<v Speaker 3>and D direction of like he raises what are they called,

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<v Speaker 3>you know, the ring rates. I guess those are undead

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<v Speaker 3>wraiths or revenants of some sort of. They are dead

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<v Speaker 3>kings who are brought back to do his bidding.

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<v Speaker 1>Yeah. Yeah, so that's that's necromancy and the raising the

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<v Speaker 1>dead sense. But in terms of the speaking with the dead,

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<v Speaker 1>I don't know that he has much to talk about.

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<v Speaker 3>With him except like, yeah, do as I command, you,

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<v Speaker 3>kneel before zod.

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<v Speaker 1>Yeah. So we're going to be talking about several different

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<v Speaker 1>angles regarding necromancy here. But one article that I found

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<v Speaker 1>pretty insightful in places was this paper by the Czech

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<v Speaker 1>academic andre J Kapcar titled the Origins of Necromancy or

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<v Speaker 1>how we Learned to Speak to the Dead, And I

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<v Speaker 1>thought this was pretty insightful. He points out that the

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<v Speaker 1>ultimate root necromancy can be found in the socioeconomic impact

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<v Speaker 1>of human death on individuals and communities, especially small communities.

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<v Speaker 1>And this is one of those things that I think

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<v Speaker 1>can seem like an outrageous overstatement of the obvious at first,

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<v Speaker 1>but as social animals, a great deal depends on the

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<v Speaker 1>social bonds created and nurtured by individuals within a group,

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<v Speaker 1>and when an individual dies, it potentially throws all of

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<v Speaker 1>that into disarray unless the bonds they established in life

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<v Speaker 1>can be carried on after their death by one method

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<v Speaker 1>or the other. So it becomes important to retain bonds

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<v Speaker 1>of some sort with one's ancestors, which is not necessarily

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<v Speaker 1>necromancy obviously, and even you know, to seek their guidance,

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<v Speaker 1>which is more directly what we might think of as necromancy,

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<v Speaker 1>but again not necessarily necromancy, which is is going to

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<v Speaker 1>be a distinction we'll come back to again and again.

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<v Speaker 3>This is interesting. It gets into something I think I'm

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<v Speaker 3>going to talk about more in Part two than in

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<v Speaker 3>this part, but about how some ancient descriptions of alleged

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<v Speaker 3>necromancy practices might actually be sort of external misunderstandings of

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<v Speaker 3>essentially ancestor cult practices that what is actually sort of

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<v Speaker 3>the care of one's dead ancestors as a sort of

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<v Speaker 3>god of sorts is misinterpreted by people who don't practice

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<v Speaker 3>the same thing with regard to their own ancestors as

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<v Speaker 3>an attempt to get information or power from the dead.

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<v Speaker 1>Yeah, I think there's a lot of that going on.

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<v Speaker 1>We'll get into some Chinese sources here in a bed,

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<v Speaker 1>and like, the word necromancer pops up a lot in

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<v Speaker 1>translations of Chinese sources, and sometimes, really it seems like

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<v Speaker 1>a lot of the time necromancer is used sort of

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<v Speaker 1>interchangeably and elegant variation for just wizard, you know, and

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<v Speaker 1>which can make searching for information a little bit tricky

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<v Speaker 1>times because you'll see the word necromancer, but they're not

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<v Speaker 1>really talking about anything regarding necromancy specifically. And yeah, and

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<v Speaker 1>again to your point, you end up asking questions like, well,

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<v Speaker 1>what's the difference between a spirit medium and a necromancer?

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<v Speaker 1>What's the difference between veneration of ancestors and necromancy? You

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<v Speaker 1>could say it's just a personal branding issue, or it

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<v Speaker 1>depends on which side you're standing on if you are

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<v Speaker 1>on the outside of that culture, particularly with a European

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<v Speaker 1>Western European background, again kind of descended from this culture

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<v Speaker 1>in which the idea of speaking to the dead was

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<v Speaker 1>evil or dark in some fashion, then it's easy to

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<v Speaker 1>level the word necromancer, which you know drips a certain

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<v Speaker 1>amount of dread.

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<v Speaker 3>Yeah, I think another important thing to understand is that

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<v Speaker 3>especially in the Christian context, but really I think any

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<v Speaker 3>religious context that enforces a kind of priesthood based orthodoxy,

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<v Speaker 3>there is usually going to be more restrictions on individual

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<v Speaker 3>practice of magic, and necromancy would be one form of that.

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<v Speaker 3>And you know, there are other cultural contexts where it's

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<v Speaker 3>more of a kind of magical ritual free for all,

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<v Speaker 3>and people engage in all different kinds of practices to

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<v Speaker 3>gain information or blessing, and it's not condemned by the

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<v Speaker 3>religious institutions.

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<v Speaker 1>Right right, Well, anyway, to go back to CapCar here,

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<v Speaker 1>according to him in broad strokes, necromancy covers anything that

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<v Speaker 1>involves divination practices that involve the spirits of the dead.

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<v Speaker 1>And I should also stress that I think he's using

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<v Speaker 1>the term divination broadly here as well as its textbook

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<v Speaker 1>definition doesn't necessarily mean knowledge about the future, but can

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<v Speaker 1>also refer to the access of hidden knowledge, you know,

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<v Speaker 1>the interpretation of omens and so forth. So anytime you're

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<v Speaker 1>trying to find something out by speaking with a spirit

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<v Speaker 1>of a dead person. Than that is, broadly speaking, necromancy.

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<v Speaker 3>Yeah, that's my understanding too, especially how it's used in

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<v Speaker 3>the academic literature as opposed to the the popular fantasy.

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<v Speaker 1>Yeah. Now, of course, necromancy is just a word, and

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<v Speaker 1>he also breaks down the origins of the word as follows.

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<v Speaker 1>So it's a seventeenth century English derivation of the Italian

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<v Speaker 1>word necro mancia, which means black magic, which comes from

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<v Speaker 1>the Latin word necro mantia, meaning the same thing. The

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<v Speaker 1>Latin here borrows from the pre classical Greek word necromantia,

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<v Speaker 1>And so we have necros meaning dead or corpse, and

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<v Speaker 1>mantia meaning divination. So we're talking about corpse divination or

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<v Speaker 1>divination of the dead.

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<v Speaker 3>And that's why you can see the same suffix mancy

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<v Speaker 3>used in other forms of divination like silenomancy, you know,

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<v Speaker 3>divination by looking at the moon and so forth.

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<v Speaker 1>Yeah, and he cites the first use of the word

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<v Speaker 1>necromancy in this context to Oregon of Alexandria from third

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<v Speaker 1>century CE. He is saying the following, attributing it to

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<v Speaker 1>Simon the Magus by means of ineffable a duration. I

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<v Speaker 1>called up the soul of an immaculate boy who had

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<v Speaker 1>been put to a violent death, and caused it to

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<v Speaker 1>stand by me. And by its means, whatever I commanded

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<v Speaker 1>is affected, and the soul, freed from the body, possesses

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<v Speaker 1>the faculty of for knowledge. Whence it is called forth

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<v Speaker 1>for necromancy. This particular quote, it's from the Recognitions of Clement,

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<v Speaker 1>and it looks like it's from this is mentioned in

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<v Speaker 1>a book that he cites from nineteen ninety five by

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<v Speaker 1>Robertson Donaldson. Okay, but I guess what it's important to

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<v Speaker 1>drive home, Like it's kind of like three different levels

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<v Speaker 1>of talking about necromancy. It's like earliest, if you're looking

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<v Speaker 1>for like the roots of it, Like how far back

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<v Speaker 1>can you go and find something that is described with

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<v Speaker 1>the word necromancy or necromancer? How far back can you

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<v Speaker 1>go to something that is being described that matches these

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<v Speaker 1>prerequisites for necromancy? And then ultimately, and we'll maybe get

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<v Speaker 1>into this lag or like what are some things in

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<v Speaker 1>the archaeological record that you can point to and say, well,

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<v Speaker 1>that might be something like necromancy, that might be an

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<v Speaker 1>example of some sort of practice that involved seeking guidance

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<v Speaker 1>or wisdom from the dead. Ah.

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<v Speaker 3>Yes, because there are a lot of artifacts that without

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<v Speaker 3>literary sources to really explain what was done with them,

0:13:22.440 --> 0:13:26.520
<v Speaker 3>you can't be sure, but they're suggestive of possible practices

0:13:26.800 --> 0:13:28.720
<v Speaker 3>having to do with consulting the dead.

0:13:29.280 --> 0:13:38.959
<v Speaker 1>Yeah.

0:13:39.040 --> 0:13:42.000
<v Speaker 3>Now, in this series, we're going to talk about examples

0:13:42.120 --> 0:13:46.079
<v Speaker 3>of necromancy or alleged necromancy in different times and places

0:13:46.120 --> 0:13:50.120
<v Speaker 3>throughout history. Let's see, I had some stuff today about

0:13:50.160 --> 0:13:52.959
<v Speaker 3>necromancy and ancient Mesopotamia, and Rob, I know you had

0:13:52.960 --> 0:13:55.320
<v Speaker 3>some stuff about in China. Do you want to do

0:13:55.440 --> 0:13:56.080
<v Speaker 3>China first?

0:13:56.880 --> 0:14:00.079
<v Speaker 1>Sure? Yeah, I mean it is Auto Moon festival and everything,

0:14:00.200 --> 0:14:04.439
<v Speaker 1>So maybe we'll start with a Chinese example. So I

0:14:04.480 --> 0:14:06.560
<v Speaker 1>guess the first thing to point out is that we

0:14:06.559 --> 0:14:10.400
<v Speaker 1>should remind ourselves of the importance of ancestor veneration and

0:14:10.520 --> 0:14:13.400
<v Speaker 1>Chinese traditions. And this is by no means unique to

0:14:13.600 --> 0:14:18.880
<v Speaker 1>just Chinese traditions, but it is incredibly important. And I

0:14:18.920 --> 0:14:21.760
<v Speaker 1>suppose we should also remind ourselves that modern and ancient

0:14:21.760 --> 0:14:25.200
<v Speaker 1>people alike are capable of having multiple, even conflicting ideas

0:14:25.240 --> 0:14:30.040
<v Speaker 1>concerning the dead and the possibility of an afterlife. So

0:14:30.120 --> 0:14:32.480
<v Speaker 1>this may be important later on, because again, in the

0:14:32.520 --> 0:14:35.000
<v Speaker 1>same way that you can have someone who doesn't logically

0:14:35.000 --> 0:14:38.840
<v Speaker 1>believe in goes it doesn't logically believe you can contact

0:14:38.840 --> 0:14:41.440
<v Speaker 1>the spirit world, but that same individual, you know, given

0:14:41.480 --> 0:14:45.120
<v Speaker 1>certain emotional stresses, may seek out a medium and try

0:14:45.160 --> 0:14:47.280
<v Speaker 1>and find some solace there. That sort of thing, Or

0:14:47.320 --> 0:14:49.760
<v Speaker 1>we can just sort of casually have multiple ideas about

0:14:49.800 --> 0:14:50.520
<v Speaker 1>the afterlife.

0:14:51.160 --> 0:14:54.360
<v Speaker 3>Yeah, well, while you're emphasizing the multiple ideas that can

0:14:54.440 --> 0:14:56.880
<v Speaker 3>exist within a single person, of course, it's even more

0:14:56.920 --> 0:15:00.760
<v Speaker 3>true of a populace across time. Like you know, asking

0:15:00.840 --> 0:15:03.760
<v Speaker 3>like what did ancient Chinese people or what did ancient

0:15:03.800 --> 0:15:07.440
<v Speaker 3>Mesopotamian people think about what happens after death? Is kind

0:15:07.440 --> 0:15:10.480
<v Speaker 3>of like asking what do Americans think about what happens

0:15:10.520 --> 0:15:14.080
<v Speaker 3>after death? I mean, you could represent, you can explain

0:15:14.160 --> 0:15:17.320
<v Speaker 3>views that are commonly found, that some views are going

0:15:17.360 --> 0:15:21.040
<v Speaker 3>to be much more frequently believed than others, But there's

0:15:21.080 --> 0:15:23.800
<v Speaker 3>no single answer to that. There are a range of beliefs,

0:15:24.000 --> 0:15:25.960
<v Speaker 3>and so if you talk in generalities, you can only

0:15:26.000 --> 0:15:29.320
<v Speaker 3>talk based on the sources you have, and even then

0:15:29.360 --> 0:15:31.920
<v Speaker 3>that's probably only going to be talking at best about

0:15:32.280 --> 0:15:36.160
<v Speaker 3>like majorities of people or some commonly held ideas, not

0:15:36.240 --> 0:15:38.400
<v Speaker 3>about what everyone believed all the time.

0:15:38.760 --> 0:15:41.800
<v Speaker 1>That's right. Yeah, we're dealing with a great deal of geography, culture,

0:15:41.880 --> 0:15:45.760
<v Speaker 1>and time when talking about like Chinese, even ancient Chinese

0:15:46.960 --> 0:15:51.160
<v Speaker 1>concepts regarding the dead. But I think it's safe to

0:15:51.160 --> 0:15:54.720
<v Speaker 1>say a certain amount of guidance by and communication with

0:15:55.320 --> 0:15:57.840
<v Speaker 1>is baked into the whole concept. Though the degree to

0:15:57.880 --> 0:16:00.840
<v Speaker 1>which this is this angle is emphasized is going to vary.

0:16:01.440 --> 0:16:04.960
<v Speaker 1>So veneration of ancestors does not equal necromancy, But that

0:16:04.960 --> 0:16:07.920
<v Speaker 1>doesn't mean there aren't some comparisons you could make, and

0:16:08.040 --> 0:16:10.080
<v Speaker 1>more to the point, it doesn't mean that there are

0:16:10.080 --> 0:16:14.800
<v Speaker 1>not examples of wizards in Chinese mythology and tradition who

0:16:14.960 --> 0:16:19.680
<v Speaker 1>are more expressly described as experts specialists with an ability

0:16:19.760 --> 0:16:23.800
<v Speaker 1>to communicate with or facilitate communication with the dead, and

0:16:23.960 --> 0:16:27.600
<v Speaker 1>by that you could classify them as quote unquote necromancers.

0:16:28.080 --> 0:16:32.360
<v Speaker 1>So again, that doesn't stop so many texts from describing

0:16:32.760 --> 0:16:36.440
<v Speaker 1>wizards as necromancers, even though they're not necessarily doing anything

0:16:36.880 --> 0:16:37.920
<v Speaker 1>that is necromantic.

0:16:38.480 --> 0:16:40.880
<v Speaker 3>Well, yeah, and to people who listen to us often

0:16:40.920 --> 0:16:43.320
<v Speaker 3>this should be obvious. But maybe it's worth saying that

0:16:43.400 --> 0:16:46.280
<v Speaker 3>when we use the term necromancer, we are not applying

0:16:46.320 --> 0:16:49.520
<v Speaker 3>any more attaching any moral ideas to that. It just

0:16:49.600 --> 0:16:53.120
<v Speaker 3>means literally somebody who's getting information from the dead, not

0:16:53.600 --> 0:16:56.080
<v Speaker 3>that that's good or bad. Whatever older sources might be

0:16:56.200 --> 0:16:58.440
<v Speaker 3>likely to I don't know, has some kind of stink

0:16:58.480 --> 0:16:59.120
<v Speaker 3>on the idea.

0:16:59.600 --> 0:17:03.480
<v Speaker 1>Yeah, yeah, Now I want to stress that, as always,

0:17:03.480 --> 0:17:05.760
<v Speaker 1>my grasp of Mandarin is very limited and depends on

0:17:05.840 --> 0:17:09.240
<v Speaker 1>various references and tools. But it's my understanding that there

0:17:09.280 --> 0:17:13.240
<v Speaker 1>is no one word in Mandarin that expressly denotes necromancy

0:17:13.560 --> 0:17:17.560
<v Speaker 1>in the same way that our word necromancy does. But

0:17:17.640 --> 0:17:21.159
<v Speaker 1>in Chinese tradition, the specialist you would seek out for

0:17:21.240 --> 0:17:26.280
<v Speaker 1>any of your strong necromantic needs would be a fung she,

0:17:27.080 --> 0:17:31.040
<v Speaker 1>which essentially translates to method master. You'll also see this

0:17:31.200 --> 0:17:35.720
<v Speaker 1>translated as alchemist, wizard, or basically any specialist magic user

0:17:35.840 --> 0:17:40.560
<v Speaker 1>terminology you can think of, including but not limited to necromancer. Again,

0:17:40.600 --> 0:17:44.120
<v Speaker 1>this is the elegant variation in play here, though again

0:17:44.160 --> 0:17:46.280
<v Speaker 1>there are some cases where you have one of these

0:17:46.280 --> 0:17:49.480
<v Speaker 1>method masters, one of these fungs she who is doing

0:17:49.560 --> 0:17:54.240
<v Speaker 1>something that is very necromatic in nature, and so I'd

0:17:54.320 --> 0:17:57.720
<v Speaker 1>like to discuss one in particular. Okay, all right, this

0:17:57.760 --> 0:18:01.879
<v Speaker 1>is going to take us through the Handai. So second

0:18:01.880 --> 0:18:05.760
<v Speaker 1>century BCE, this would have been the rule of Emperor

0:18:05.840 --> 0:18:11.280
<v Speaker 1>Wu of Han. More than one wizard and immortalists served

0:18:11.400 --> 0:18:14.119
<v Speaker 1>this guy. He he, especially later in life, had a

0:18:14.119 --> 0:18:20.560
<v Speaker 1>fondness for surrounding himself with various magicians and magic users,

0:18:21.320 --> 0:18:26.600
<v Speaker 1>seeking things from them like immortality, and I have also

0:18:26.640 --> 0:18:29.359
<v Speaker 1>read that late in life he also became increasingly paranoid

0:18:30.240 --> 0:18:34.000
<v Speaker 1>about plots against him, and I think some of these

0:18:34.000 --> 0:18:36.760
<v Speaker 1>were inspired by dreams and so at the same time

0:18:36.840 --> 0:18:41.080
<v Speaker 1>that he was, you know, leaning into the talents of

0:18:41.160 --> 0:18:44.720
<v Speaker 1>magicians to help protect him, he also was very much

0:18:45.040 --> 0:18:49.400
<v Speaker 1>supporting witchcraft, persecution of the day and harsh penalties against

0:18:50.080 --> 0:18:54.760
<v Speaker 1>alleged magic users. But for instance, one of the fun

0:18:54.840 --> 0:18:57.760
<v Speaker 1>she's that worked for him was leschau Yun, who claimed

0:18:57.760 --> 0:18:59.800
<v Speaker 1>to be a seventy year old immortal and preached in

0:18:59.840 --> 0:19:03.000
<v Speaker 1>more mertality via diet and commitment to the Kitchen God.

0:19:03.800 --> 0:19:07.600
<v Speaker 1>Though he did die, so maybe there were some holes

0:19:07.600 --> 0:19:10.560
<v Speaker 1>in the plan. But then there was another individual, a

0:19:10.640 --> 0:19:13.840
<v Speaker 1>funk she known as Chao Wing, and this apparently can

0:19:13.880 --> 0:19:17.760
<v Speaker 1>be translated as young geezer. It basically means like young

0:19:17.840 --> 0:19:18.439
<v Speaker 1>old person.

0:19:19.680 --> 0:19:21.919
<v Speaker 3>Wait does that mean he was like an old person

0:19:21.920 --> 0:19:24.080
<v Speaker 3>who was young at heart or a young person who

0:19:24.119 --> 0:19:24.760
<v Speaker 3>is old at heart.

0:19:26.480 --> 0:19:29.280
<v Speaker 1>That's a good question because the other guy, Le Shao

0:19:29.359 --> 0:19:31.560
<v Speaker 1>yun like, the whole thing is like he was young,

0:19:31.640 --> 0:19:33.600
<v Speaker 1>but he claimed to be seventy. He was like, look

0:19:33.600 --> 0:19:35.560
<v Speaker 1>at me, Look how young I look. This is because

0:19:35.560 --> 0:19:39.560
<v Speaker 1>I have secrets I can teach you. So I'm not

0:19:39.640 --> 0:19:44.280
<v Speaker 1>sure if young geezer here was old at heart or

0:19:44.359 --> 0:19:47.600
<v Speaker 1>old in body. Maybe he's young at heart and old

0:19:47.600 --> 0:19:50.320
<v Speaker 1>in body. You know. But where it gets interesting with

0:19:50.600 --> 0:19:56.159
<v Speaker 1>this particular practitioner, with Chao Wing is that there are

0:19:56.160 --> 0:20:00.600
<v Speaker 1>a lot of sources that discuss his alleged use of

0:20:00.720 --> 0:20:04.480
<v Speaker 1>some sort of necromancy and potentially shadow puppetry.

0:20:05.320 --> 0:20:08.560
<v Speaker 3>Oh you mean, not separately but together together.

0:20:08.760 --> 0:20:12.200
<v Speaker 1>Yes, So shadow puppetry has a very long history in

0:20:12.320 --> 0:20:17.199
<v Speaker 1>China and likely originated there and or in India in

0:20:17.240 --> 0:20:20.200
<v Speaker 1>the first millennium BCE. I know, there are a lot

0:20:19.920 --> 0:20:23.879
<v Speaker 1>of a lot of articles out there and sources about

0:20:23.920 --> 0:20:26.080
<v Speaker 1>like where shadow puppetry came from. And you have some

0:20:26.280 --> 0:20:31.760
<v Speaker 1>very rich traditions of shadow puppetry in various cultures throughout

0:20:32.760 --> 0:20:36.400
<v Speaker 1>Asia in the Middle East, So you know, no matter

0:20:36.400 --> 0:20:39.120
<v Speaker 1>where it began like. It has very distinct forms all

0:20:39.160 --> 0:20:45.320
<v Speaker 1>over the place, but one popular but academically controversial story

0:20:45.359 --> 0:20:48.720
<v Speaker 1>holds that its roots are shamanistic and key to our

0:20:48.720 --> 0:20:50.760
<v Speaker 1>discussion here necromantic.

0:20:51.040 --> 0:20:53.399
<v Speaker 3>Okay, give me that controversial story.

0:20:53.240 --> 0:20:57.040
<v Speaker 1>All right. So the story here that is often ruminated

0:20:57.040 --> 0:21:03.400
<v Speaker 1>on is that Emperor Wu had had a favorite consort

0:21:03.480 --> 0:21:06.600
<v Speaker 1>or concubine by the name of Lady Lee. She was

0:21:06.640 --> 0:21:10.200
<v Speaker 1>his absolute favorite, and she she began to grow rather

0:21:10.280 --> 0:21:13.520
<v Speaker 1>ill and eventually died. Towards the ends of her life,

0:21:13.760 --> 0:21:17.199
<v Speaker 1>she began to prohibit him from seeing her face and

0:21:17.240 --> 0:21:20.520
<v Speaker 1>then ultimately from hearing her voice, and then she dies,

0:21:21.240 --> 0:21:26.159
<v Speaker 1>and Schao Wing offers the Emperor a chance to speak

0:21:26.200 --> 0:21:30.560
<v Speaker 1>with her again, to be in her presence again. The

0:21:30.600 --> 0:21:34.080
<v Speaker 1>story is that he brings the Emperor into this kind

0:21:34.080 --> 0:21:38.200
<v Speaker 1>of chamber and there's this fabulous silk screen offerings or

0:21:38.240 --> 0:21:43.520
<v Speaker 1>place for the spirits. There's incense burning, you know, there's

0:21:43.560 --> 0:21:46.600
<v Speaker 1>a you know, manipulation of light and shadow, and he

0:21:46.720 --> 0:21:49.400
<v Speaker 1>is able to summon her spirit on the other side

0:21:49.440 --> 0:21:52.200
<v Speaker 1>of the screen. And there is something shade like or

0:21:52.280 --> 0:21:53.800
<v Speaker 1>shadow like in her appearance.

0:21:54.359 --> 0:21:57.959
<v Speaker 3>Ah, that's interesting because I wonder if that kind of

0:21:58.040 --> 0:22:01.320
<v Speaker 3>thing should meet our death. A mission of necromancy or

0:22:01.359 --> 0:22:05.960
<v Speaker 3>not is just wanting to see and interact with someone

0:22:06.000 --> 0:22:09.560
<v Speaker 3>again because you miss them. A form of necromancy is

0:22:10.080 --> 0:22:12.879
<v Speaker 3>that getting information from them, not in the way I

0:22:12.880 --> 0:22:13.840
<v Speaker 3>would normally think of.

0:22:14.400 --> 0:22:17.240
<v Speaker 1>Well, in some of these tales, apparently like first of all,

0:22:17.240 --> 0:22:19.879
<v Speaker 1>he's completely worn over by this. He's he's like, oh

0:22:19.920 --> 0:22:22.480
<v Speaker 1>my goodness, it is her, and like he's so just

0:22:22.560 --> 0:22:24.879
<v Speaker 1>overcome by the sensation that she is there again on

0:22:24.920 --> 0:22:27.080
<v Speaker 1>the other side of the screen, that he composes a poem.

0:22:27.800 --> 0:22:29.960
<v Speaker 1>And I believe there are other accounts that say that,

0:22:30.080 --> 0:22:32.520
<v Speaker 1>like he would sit there for hours talking to her,

0:22:32.600 --> 0:22:35.320
<v Speaker 1>that sort of thing. So in those cases you could,

0:22:35.359 --> 0:22:37.159
<v Speaker 1>I guess you could make an argument, well, yeah, this

0:22:37.320 --> 0:22:42.560
<v Speaker 1>is the necromancer here is allowing for some sort of

0:22:42.560 --> 0:22:46.359
<v Speaker 1>communication with the dead. But not everybody is crazy about

0:22:46.359 --> 0:22:48.240
<v Speaker 1>this story. And there are a lot of different interpretations

0:22:48.320 --> 0:22:51.440
<v Speaker 1>and misinterpretations of this, especially apparently when you get into

0:22:51.720 --> 0:22:55.320
<v Speaker 1>some like Western analysis of it, where you know, things

0:22:55.359 --> 0:22:59.120
<v Speaker 1>get crisscrossed in translation and so forth. I was looking

0:22:59.160 --> 0:23:02.440
<v Speaker 1>at a book called Shiny Shadow Theater, History, Popular Religion,

0:23:02.560 --> 0:23:06.919
<v Speaker 1>and Women Warriors by Fan Pinlee Chin, and the author

0:23:06.920 --> 0:23:10.359
<v Speaker 1>here points out that many critic critics find it ridiculous

0:23:10.400 --> 0:23:14.000
<v Speaker 1>to believe that this court magician first of all invented

0:23:14.040 --> 0:23:18.240
<v Speaker 1>shadow puppetry and then used it to fool the emperor

0:23:18.800 --> 0:23:21.639
<v Speaker 1>into thinking that this is the ghost of his favorite

0:23:21.680 --> 0:23:25.919
<v Speaker 1>concubine like that, that just seems like quite a stunt

0:23:25.920 --> 0:23:28.679
<v Speaker 1>to pull off, even if you're a particular daring and

0:23:29.160 --> 0:23:30.720
<v Speaker 1>charismatic wizard.

0:23:31.400 --> 0:23:34.040
<v Speaker 3>I mean, on one hand, yes, but then I don't

0:23:34.080 --> 0:23:37.439
<v Speaker 3>know by modern analogy. I mean, I think that there

0:23:37.480 --> 0:23:41.119
<v Speaker 3>are people who claim to have spirit medium powers and

0:23:41.160 --> 0:23:43.600
<v Speaker 3>stuff who perform tricks like this on people in the

0:23:43.640 --> 0:23:44.800
<v Speaker 3>modern world all the time.

0:23:45.320 --> 0:23:47.560
<v Speaker 1>Yeah, yeah, absolutely, I think that's an important thing to

0:23:47.600 --> 0:23:52.520
<v Speaker 1>keep in mind. So yeah, first of all, we should

0:23:52.520 --> 0:23:56.359
<v Speaker 1>not think it impossible that even a very powerful and

0:23:56.440 --> 0:24:01.760
<v Speaker 1>a very intelligent individual could not be convinced that there's

0:24:01.800 --> 0:24:05.639
<v Speaker 1>something going on here. And Chen also points out some

0:24:05.680 --> 0:24:09.040
<v Speaker 1>other facts that I think helped us sort of circle

0:24:09.119 --> 0:24:12.960
<v Speaker 1>the idea here. So there's the idea that, first of all,

0:24:12.960 --> 0:24:16.360
<v Speaker 1>that WU eventually finds out about the deception and has

0:24:16.359 --> 0:24:20.679
<v Speaker 1>this would be necromancer quietly executed, kind of out of embarrassment,

0:24:20.720 --> 0:24:22.000
<v Speaker 1>like he doesn't want to make a big deal out

0:24:22.000 --> 0:24:24.399
<v Speaker 1>of it. Because he feels like he has been duped,

0:24:25.080 --> 0:24:27.520
<v Speaker 1>but he definitely is going to have that wizard killed.

0:24:29.320 --> 0:24:34.160
<v Speaker 1>There's also this tidbit that Chiao Wing had convincingly summoned

0:24:34.200 --> 0:24:38.760
<v Speaker 1>another consort spirit through the use of shadows, and that shadows, screens,

0:24:38.800 --> 0:24:41.960
<v Speaker 1>and incense were to some extent associated with this sort

0:24:42.000 --> 0:24:44.440
<v Speaker 1>of work, So there's maybe some sort of pre existing

0:24:45.160 --> 0:24:48.520
<v Speaker 1>formula or script for this, so it's not just coming

0:24:48.520 --> 0:24:52.199
<v Speaker 1>out of nowhere. There's also a Lang Dynasty author that

0:24:52.280 --> 0:24:55.840
<v Speaker 1>apparently submitted that Chao Wing used something other than traditional

0:24:55.880 --> 0:24:59.479
<v Speaker 1>three dimensional puppets or two dimensional shadow puppets, and that

0:24:59.560 --> 0:25:02.760
<v Speaker 1>quote the necromancer had a statue carved out of magic

0:25:02.840 --> 0:25:08.119
<v Speaker 1>stone in the likeness of the consort. Now I'm not

0:25:08.480 --> 0:25:11.520
<v Speaker 1>arguing in favor of magic stone per se, but that

0:25:11.640 --> 0:25:15.399
<v Speaker 1>makes you think of something perhaps a little bit different,

0:25:15.480 --> 0:25:19.119
<v Speaker 1>maybe you know, higher production values or out of the

0:25:19.240 --> 0:25:22.320
<v Speaker 1>ordinary compared with what you know. They might have been

0:25:22.359 --> 0:25:25.160
<v Speaker 1>used to some sort of like pre existing shadow play

0:25:25.200 --> 0:25:29.920
<v Speaker 1>shadow puppetry performance. While the author is doubtful that any

0:25:29.920 --> 0:25:33.639
<v Speaker 1>of this suggests a shamanistic origin for shadow puppetry, so

0:25:33.720 --> 0:25:36.560
<v Speaker 1>any idea that like shadow puppetry originates as kind of

0:25:36.600 --> 0:25:41.280
<v Speaker 1>a you know, shamanistic or religious rite of some sort.

0:25:41.960 --> 0:25:45.159
<v Speaker 1>Authors the author sites the importance of hun period belief

0:25:45.400 --> 0:25:48.520
<v Speaker 1>that certain fung shei could summon the souls or shadows

0:25:48.520 --> 0:25:52.840
<v Speaker 1>of the deceased through special rights, which again, you know,

0:25:53.200 --> 0:25:55.879
<v Speaker 1>a pre existing script, a pre existing idea that this

0:25:56.000 --> 0:25:58.480
<v Speaker 1>is the kind of thing that certain magicians can do.

0:25:59.640 --> 0:26:02.840
<v Speaker 1>And the story also seems to have been somewhat corrupted

0:26:02.840 --> 0:26:06.600
<v Speaker 1>in Western retellings, forging a link between seance and shadow puppetry,

0:26:06.640 --> 0:26:09.720
<v Speaker 1>when if I'm understanding Chen correctly on this, it's more

0:26:09.760 --> 0:26:11.439
<v Speaker 1>proper to think of this as a tale of a

0:26:11.440 --> 0:26:15.200
<v Speaker 1>would be necromancer using shadow effects to dupe the emperor

0:26:15.240 --> 0:26:17.399
<v Speaker 1>into thinking he has been visited by the spirits of

0:26:17.440 --> 0:26:20.000
<v Speaker 1>the dead. You know, this is kind of a familiar

0:26:20.040 --> 0:26:24.480
<v Speaker 1>trope throughout the world, the idea of like the dangerous

0:26:24.480 --> 0:26:27.879
<v Speaker 1>position held by a king's magical advisors. You know, you

0:26:27.960 --> 0:26:31.120
<v Speaker 1>have to walk that fine line because if you were,

0:26:31.600 --> 0:26:34.439
<v Speaker 1>if they see through what you're doing, you're obviously not

0:26:34.480 --> 0:26:36.000
<v Speaker 1>going to stick around court very long.

0:26:36.440 --> 0:26:39.119
<v Speaker 3>Yeah, and I don't know, thinking more about the idea

0:26:39.200 --> 0:26:44.119
<v Speaker 3>that could a clever magician really trick a king like this,

0:26:44.600 --> 0:26:48.800
<v Speaker 3>I think maybe that also assumes that the king would

0:26:48.840 --> 0:26:52.120
<v Speaker 3>be more likely suspicious or skeptical than a person might

0:26:52.200 --> 0:26:55.320
<v Speaker 3>naturally be if they do desperately want to see someone again.

0:26:55.400 --> 0:26:57.919
<v Speaker 3>I mean, if someone you love has died and you

0:26:58.000 --> 0:27:02.119
<v Speaker 3>want to see them again, you might not be, you know,

0:27:02.240 --> 0:27:05.320
<v Speaker 3>looking for holes to pick in the experience of seeing

0:27:05.320 --> 0:27:07.600
<v Speaker 3>them once again. You might be quite ready to believe.

0:27:08.280 --> 0:27:10.960
<v Speaker 1>Yeah, yeah, I think that's important to keep in mind,

0:27:11.800 --> 0:27:14.800
<v Speaker 1>and I think it's it's also interesting to contemplate this account,

0:27:15.520 --> 0:27:17.880
<v Speaker 1>especially given that, you know, first of all, it's occurrence

0:27:17.880 --> 0:27:19.919
<v Speaker 1>in a culture that is traditionally more aligned with the

0:27:19.960 --> 0:27:23.800
<v Speaker 1>idea of communication with spirits of the deceased again, as

0:27:23.840 --> 0:27:26.960
<v Speaker 1>opposed to Christian European culture, in which the idea of

0:27:27.000 --> 0:27:29.800
<v Speaker 1>speaking with the dead is seen as impossible and dangerous.

0:27:29.840 --> 0:27:31.439
<v Speaker 1>You know, you're just going to get a demon on

0:27:31.480 --> 0:27:34.600
<v Speaker 1>the other line anyway, so don't even attempt it. And

0:27:34.920 --> 0:27:36.960
<v Speaker 1>you know, perhaps it also speaks to a sort of

0:27:37.040 --> 0:27:40.360
<v Speaker 1>communion with the dead that goes beyond anything achievable via

0:27:40.480 --> 0:27:43.439
<v Speaker 1>veneration rights and even medium traditions. You know, the idea

0:27:43.480 --> 0:27:47.080
<v Speaker 1>that it's not just about like honoring her and knowing

0:27:47.119 --> 0:27:49.720
<v Speaker 1>that she's out there somewhere but it's like here she

0:27:49.960 --> 0:27:53.720
<v Speaker 1>is almost, if not quite physically here, just on the

0:27:53.760 --> 0:27:56.040
<v Speaker 1>other side. And I think that also kind of matches

0:27:56.119 --> 0:27:58.000
<v Speaker 1>up with this idea that you see in other accounts

0:27:58.000 --> 0:28:01.080
<v Speaker 1>of her kind of fading away from life towards the end,

0:28:01.160 --> 0:28:03.320
<v Speaker 1>like he can't see her anymore, now he can't speak

0:28:03.359 --> 0:28:07.040
<v Speaker 1>with her anymore, and now she's dead. And maybe there's

0:28:07.560 --> 0:28:11.320
<v Speaker 1>there's some of that sprinkled in there as well. And

0:28:11.560 --> 0:28:14.320
<v Speaker 1>I also kind of like this whole this idea of

0:28:14.400 --> 0:28:18.199
<v Speaker 1>the screen, this kind of like thin veil that is

0:28:18.280 --> 0:28:24.280
<v Speaker 1>separating him from this possibly you know, resurrected spirit. It's

0:28:24.320 --> 0:28:27.719
<v Speaker 1>such a slight barrier, right, as slight as the barrier

0:28:27.760 --> 0:28:30.960
<v Speaker 1>between life and death may seem at times. And there's

0:28:31.000 --> 0:28:34.000
<v Speaker 1>also something fitting and that ending to tellings of the

0:28:34.040 --> 0:28:36.200
<v Speaker 1>story in which he like finally can't have he can't

0:28:36.200 --> 0:28:38.440
<v Speaker 1>have it. He's like, I have to pull this out

0:28:38.440 --> 0:28:40.920
<v Speaker 1>of the way and see her for real. And then

0:28:40.920 --> 0:28:42.920
<v Speaker 1>when he looks behind the screen, what does he see.

0:28:43.280 --> 0:28:46.800
<v Speaker 1>He sees his court magician doing, you know, something with

0:28:46.960 --> 0:28:50.320
<v Speaker 1>the shadow puppetry or statues, and now the illusion is

0:28:50.360 --> 0:28:51.480
<v Speaker 1>completely destroyed.

0:28:51.960 --> 0:28:55.120
<v Speaker 3>Yeah, but before the illusion is destroyed, just the idea

0:28:55.320 --> 0:28:59.520
<v Speaker 3>that she is existing as a shadow on a silk screen.

0:29:00.240 --> 0:29:05.880
<v Speaker 3>It suggests something very delicate and fragile in a kind

0:29:05.880 --> 0:29:08.840
<v Speaker 3>of emotionally charged way about the memory of her.

0:29:09.520 --> 0:29:11.680
<v Speaker 1>Yeah. Yeah, so I feel like, you know, there's a

0:29:11.800 --> 0:29:14.880
<v Speaker 1>there's a lot going on in this example, and perhaps

0:29:14.680 --> 0:29:19.600
<v Speaker 1>it brings up some ideas about necromancy and what necromancy

0:29:19.640 --> 0:29:21.760
<v Speaker 1>could be and what it's not that we can take

0:29:21.800 --> 0:29:23.560
<v Speaker 1>with us into other examples here.

0:29:33.160 --> 0:29:35.160
<v Speaker 3>All right, Rob, are you ready to talk to some

0:29:35.240 --> 0:29:37.040
<v Speaker 3>ghosts in ancient Mesopotamia?

0:29:37.360 --> 0:29:37.479
<v Speaker 1>Oh?

0:29:37.640 --> 0:29:41.360
<v Speaker 3>Yes, So we're going to look at evidence for necromancy

0:29:41.480 --> 0:29:44.360
<v Speaker 3>in the ancient land between the rivers. This would be

0:29:45.400 --> 0:29:48.800
<v Speaker 3>Mesopotamia refers to the civilizations based on the river system

0:29:48.920 --> 0:29:52.240
<v Speaker 3>of the Tigris and Euphrates, so mostly centered in what

0:29:52.400 --> 0:29:56.680
<v Speaker 3>is modern day Iraq. And these civilizations would include, but

0:29:56.720 --> 0:30:02.480
<v Speaker 3>not be limited to, the Sumerians, the Assyrians, and the Babylonians. Now,

0:30:02.640 --> 0:30:05.440
<v Speaker 3>the main source I was looking at here is an

0:30:05.560 --> 0:30:09.760
<v Speaker 3>article from nineteen eighty three by Irving L. Finkel called

0:30:09.920 --> 0:30:15.320
<v Speaker 3>Necromancy in Ancient Mesopotamia, published in a journal called Arkiev

0:30:15.520 --> 0:30:20.320
<v Speaker 3>fur Orientforschung. And this author, Irving Finkel, is a British

0:30:20.480 --> 0:30:24.160
<v Speaker 3>seriologist and language scholar affiliated with the British Museum. It

0:30:24.200 --> 0:30:28.240
<v Speaker 3>seems like he specializes in cuneiform inscriptions, but he also

0:30:28.280 --> 0:30:30.880
<v Speaker 3>seems to have a range of interests, including everything from

0:30:30.920 --> 0:30:34.520
<v Speaker 3>Mesopotamian ghosts and magic to ancient board games like the

0:30:34.600 --> 0:30:37.600
<v Speaker 3>Royal Game of Or, which I think we I think

0:30:37.640 --> 0:30:40.560
<v Speaker 3>we discussed his work in particular in our Invention series

0:30:40.600 --> 0:30:41.400
<v Speaker 3>on board games.

0:30:42.240 --> 0:30:44.000
<v Speaker 1>Yes, yes, I remember that episode.

0:30:44.960 --> 0:30:48.000
<v Speaker 3>So I was looking for some general information about Finkel

0:30:48.080 --> 0:30:51.840
<v Speaker 3>in his background, and I found an absolutely delightful video

0:30:51.960 --> 0:30:55.560
<v Speaker 3>interview with Finkel from about five years ago that seems

0:30:55.600 --> 0:30:58.320
<v Speaker 3>to be part of a series the British Museum does

0:30:58.360 --> 0:31:02.200
<v Speaker 3>called Curator's Corner, and this video is called a Mesopotamian

0:31:02.280 --> 0:31:06.040
<v Speaker 3>Ghost Busting with Irving Finkel. It's on topic and I

0:31:06.080 --> 0:31:07.960
<v Speaker 3>found it very interesting, so I thought i'd go ahead

0:31:07.960 --> 0:31:11.000
<v Speaker 3>and summarize this before getting back into the paper. In

0:31:11.040 --> 0:31:15.120
<v Speaker 3>this interview, Finkel talks about some of his best guesses

0:31:15.160 --> 0:31:20.040
<v Speaker 3>as to what ancient Mesopotamians broadly believed about ghosts, the dead,

0:31:20.440 --> 0:31:24.920
<v Speaker 3>and the undead, based on literary and archaeological evidence available

0:31:24.960 --> 0:31:27.760
<v Speaker 3>to us. So to be clear, I think this involves

0:31:27.800 --> 0:31:31.600
<v Speaker 3>some speculation, but it is well informed speculation, and also

0:31:31.760 --> 0:31:35.360
<v Speaker 3>our same caveat from earlier. You know, not everybody believed

0:31:35.440 --> 0:31:37.880
<v Speaker 3>the same thing in certain times and places in history,

0:31:37.960 --> 0:31:39.960
<v Speaker 3>so you can only talk about what seems to be

0:31:40.000 --> 0:31:43.200
<v Speaker 3>common based on the sources we have. So Finkel says

0:31:43.280 --> 0:31:48.520
<v Speaker 3>in ancient Mesopotamia, there was widespread belief that when someone died,

0:31:48.840 --> 0:31:52.720
<v Speaker 3>it was very important that they were given a proper

0:31:52.880 --> 0:31:57.480
<v Speaker 3>burial in the earth, with specified rituals to seal the grave.

0:31:57.960 --> 0:32:01.120
<v Speaker 3>In Finkel's words quote, so they were jolly well locked

0:32:01.120 --> 0:32:05.000
<v Speaker 3>in and couldn't come back to cause trouble. So people

0:32:05.080 --> 0:32:08.760
<v Speaker 3>who for whatever reason do not receive a proper burial

0:32:09.080 --> 0:32:12.880
<v Speaker 3>and do not receive the correct rituals observed at their

0:32:12.920 --> 0:32:16.360
<v Speaker 3>burial would be expected to come back from beyond the

0:32:16.400 --> 0:32:20.560
<v Speaker 3>grave and haunt the living. And some examples given here

0:32:20.600 --> 0:32:23.480
<v Speaker 3>would be people who die on the battlefield, or people

0:32:23.520 --> 0:32:26.000
<v Speaker 3>who die out in the wilderness alone, people who just

0:32:26.160 --> 0:32:29.640
<v Speaker 3>vanish and are assumed dead. And he also mentions people

0:32:29.640 --> 0:32:33.160
<v Speaker 3>who die in childbirth, which I thought was an interesting

0:32:33.200 --> 0:32:35.640
<v Speaker 3>example because I'm not sure in this case what would

0:32:36.040 --> 0:32:39.880
<v Speaker 3>prevent someone who dies in childbirth from receiving a proper burial,

0:32:41.200 --> 0:32:43.960
<v Speaker 3>But I thought that was interesting, and this comes back

0:32:43.960 --> 0:32:46.320
<v Speaker 3>to something that we've discussed a little bit on the

0:32:46.360 --> 0:32:51.680
<v Speaker 3>show before. But I am frequently struck by the belief

0:32:51.920 --> 0:32:55.560
<v Speaker 3>in what seems like many ancient cultures that it is

0:32:55.800 --> 0:32:59.960
<v Speaker 3>extremely important to receive a proper burial or at least

0:33:00.160 --> 0:33:04.600
<v Speaker 3>proper funeral rights according to your local customs. And I

0:33:05.720 --> 0:33:07.960
<v Speaker 3>don't know that it's always because of the kind of

0:33:08.040 --> 0:33:11.040
<v Speaker 3>ghost security concerns that Finkel is going to raise with

0:33:11.120 --> 0:33:14.360
<v Speaker 3>respect to ancient Mesopotamia, but it really does seem like

0:33:14.520 --> 0:33:18.000
<v Speaker 3>lots of ancient peoples that we read about seem truly

0:33:18.160 --> 0:33:22.200
<v Speaker 3>horrified by the idea of dying without receiving the appropriate

0:33:22.280 --> 0:33:26.760
<v Speaker 3>funerary customs or not, or without having their body dealt

0:33:26.760 --> 0:33:30.440
<v Speaker 3>with in the way that their culture deems is proper.

0:33:31.080 --> 0:33:34.360
<v Speaker 3>And it's not that I think people today just don't

0:33:34.400 --> 0:33:36.920
<v Speaker 3>care at all what happens to their bodies after death.

0:33:36.960 --> 0:33:42.040
<v Speaker 3>We care somewhat, but I sense way less sensitivity to

0:33:42.080 --> 0:33:45.960
<v Speaker 3>this on average in American culture today than is implied

0:33:46.000 --> 0:33:49.320
<v Speaker 3>in many ancient sources from different cultures around the world.

0:33:49.320 --> 0:33:51.800
<v Speaker 3>And I don't know exactly what to make of that,

0:33:51.840 --> 0:33:53.920
<v Speaker 3>but it seems significant to me. I feel like I

0:33:53.920 --> 0:33:55.520
<v Speaker 3>would like to understand more about it.

0:33:56.160 --> 0:33:59.520
<v Speaker 1>Yeah, I mean, well, we've distanced ourselves from death and

0:33:59.600 --> 0:34:02.959
<v Speaker 1>physical death so much, and you know, we have an

0:34:03.080 --> 0:34:06.600
<v Speaker 1>entire industry obviously built up around it. So on one level,

0:34:06.600 --> 0:34:07.960
<v Speaker 1>it's kind of like we can just leave it to

0:34:08.040 --> 0:34:12.360
<v Speaker 1>the professionals. We can choose from like the menu items

0:34:12.400 --> 0:34:15.080
<v Speaker 1>of what we can and can't do with or have

0:34:15.200 --> 0:34:17.840
<v Speaker 1>done with our remains. And yeah, I think for a

0:34:17.840 --> 0:34:21.320
<v Speaker 1>lot of us too, like the actual form that takes

0:34:21.400 --> 0:34:24.960
<v Speaker 1>is less connected to our ideas of like what happens

0:34:25.080 --> 0:34:28.120
<v Speaker 1>to us or all of us beyond our body after

0:34:28.200 --> 0:34:32.360
<v Speaker 1>death be the answer, you know, nothing, or a whole lot.

0:34:33.120 --> 0:34:36.759
<v Speaker 1>It's it's I think, oftentimes thought to be rather disconnected

0:34:37.120 --> 0:34:37.920
<v Speaker 1>from the physical.

0:34:38.320 --> 0:34:41.799
<v Speaker 3>There's an interesting other example of a connection between the

0:34:41.800 --> 0:34:44.560
<v Speaker 3>belief in what happens to your sort of soular spirit

0:34:44.600 --> 0:34:47.280
<v Speaker 3>in the afterlife and what happens to your physical body

0:34:47.320 --> 0:34:49.480
<v Speaker 3>in a text that I'm going to get into in

0:34:49.520 --> 0:34:52.000
<v Speaker 3>a bit. But to come back to what Finkel talks

0:34:52.000 --> 0:34:54.080
<v Speaker 3>about in this interview, he says, you know, as best

0:34:54.120 --> 0:34:57.279
<v Speaker 3>we can tell from our sources, everybody we know of

0:34:57.360 --> 0:35:01.000
<v Speaker 3>in ancient Mesopotamia believed in ghosts. There is no evidence

0:35:01.400 --> 0:35:04.359
<v Speaker 3>of anyone saying that ghosts don't exist or you don't

0:35:04.400 --> 0:35:06.520
<v Speaker 3>have to worry about them. Seems like it was just

0:35:06.560 --> 0:35:10.960
<v Speaker 3>taken for granted that ghosts existed and were part of life. However,

0:35:11.120 --> 0:35:13.640
<v Speaker 3>and I thought this point was really interesting. Finkel says

0:35:13.680 --> 0:35:20.000
<v Speaker 3>that it is not universal that people regarded ghosts with

0:35:20.239 --> 0:35:25.400
<v Speaker 3>fear or terror. People were not always necessarily frightened of them. Instead,

0:35:25.440 --> 0:35:28.400
<v Speaker 3>he says, the more common attitude seems to be one

0:35:28.600 --> 0:35:32.120
<v Speaker 3>of sympathy for ghosts. Kind like, if there is a

0:35:32.160 --> 0:35:35.680
<v Speaker 3>ghost haunting you, that is a problem, but it's not

0:35:36.320 --> 0:35:41.120
<v Speaker 3>something that is terrifying, at least not necessarily. It could

0:35:41.200 --> 0:35:44.680
<v Speaker 3>be in some circumstances. So a ghost is somebody, usually

0:35:44.719 --> 0:35:47.680
<v Speaker 3>a family member of yours, who is like now having

0:35:47.719 --> 0:35:50.960
<v Speaker 3>a hard time after death. It's almost like somebody in

0:35:51.000 --> 0:35:53.840
<v Speaker 3>your family has a disease or something and because of

0:35:53.880 --> 0:35:57.799
<v Speaker 3>their condition, they are unable to find rest in the underworld,

0:35:57.880 --> 0:36:00.520
<v Speaker 3>that they can't settle down in another world, and they

0:36:00.560 --> 0:36:04.520
<v Speaker 3>need the help of the living. So while they may

0:36:04.560 --> 0:36:07.640
<v Speaker 3>not be frightening, they are in trouble, and they often

0:36:07.880 --> 0:36:09.880
<v Speaker 3>cause trouble, all right.

0:36:09.920 --> 0:36:11.759
<v Speaker 1>So that second part is very familiar than it to

0:36:11.760 --> 0:36:14.160
<v Speaker 1>anyone who's ever seen a TV show that has an

0:36:14.160 --> 0:36:16.640
<v Speaker 1>episode about a ghost? Why did you deal with that ghost?

0:36:16.880 --> 0:36:19.000
<v Speaker 1>You got to like do that thing that makes them

0:36:19.000 --> 0:36:21.560
<v Speaker 1>go away, that makes them content and lets them move on.

0:36:22.280 --> 0:36:24.919
<v Speaker 1>But the first part about it, like it not being

0:36:25.480 --> 0:36:29.000
<v Speaker 1>a frightful scenario but more of a sympathetic scenario. You know,

0:36:29.040 --> 0:36:31.200
<v Speaker 1>it kind of makes me think again. It's like what

0:36:31.280 --> 0:36:34.360
<v Speaker 1>happens when there is not room for a particular type

0:36:34.480 --> 0:36:40.000
<v Speaker 1>of supernatural belief or paranormal experience within a given like

0:36:40.239 --> 0:36:44.560
<v Speaker 1>rule system or worldview. For instance, if your say religious

0:36:44.600 --> 0:36:46.680
<v Speaker 1>worldview is like, hey, there are no such thing as ghosts,

0:36:47.080 --> 0:36:50.120
<v Speaker 1>those don't exist, Well, then when something makes you think

0:36:50.160 --> 0:36:55.719
<v Speaker 1>about ghosts or or raises the specter of ghosts, or

0:36:55.800 --> 0:36:58.120
<v Speaker 1>you have some sort of a hallucination experience that is

0:36:58.160 --> 0:37:01.759
<v Speaker 1>interpreted as ghosts, well then that power structure cannot help

0:37:01.800 --> 0:37:03.759
<v Speaker 1>you because they're like, well out of our hands because

0:37:03.800 --> 0:37:08.120
<v Speaker 1>we already told you that stuff's not real. And then likewise,

0:37:08.120 --> 0:37:12.920
<v Speaker 1>I think if with a certain you know, certain scientific positions,

0:37:13.000 --> 0:37:14.440
<v Speaker 1>you could take on everything you know it's like you

0:37:14.440 --> 0:37:18.040
<v Speaker 1>don't believe in the supernatural. And if then if something

0:37:18.120 --> 0:37:20.720
<v Speaker 1>like this were to present itself, then suddenly it seems

0:37:21.200 --> 0:37:24.520
<v Speaker 1>it may seem like science can't help you. I think

0:37:24.600 --> 0:37:28.080
<v Speaker 1>we would argue something different. We discussed that before. There

0:37:28.080 --> 0:37:35.560
<v Speaker 1>are various thoroughly logical, rational scientific explanations for various supernatural experiences.

0:37:35.600 --> 0:37:38.640
<v Speaker 1>But I can imagine the attitude of being like, well,

0:37:38.719 --> 0:37:42.080
<v Speaker 1>something has now occurred and it is outside the framework

0:37:42.320 --> 0:37:44.879
<v Speaker 1>that is supporting me. Therefore I am afraid.

0:37:45.400 --> 0:37:47.520
<v Speaker 3>Yes, I think that is very interesting, and I think

0:37:47.560 --> 0:37:50.279
<v Speaker 3>that might be a good explanation for this difference, for

0:37:50.360 --> 0:37:53.520
<v Speaker 3>why our primary emotional reaction to ghosts in the modern

0:37:53.600 --> 0:37:56.280
<v Speaker 3>world or even in I don't know, say like medieval

0:37:56.360 --> 0:38:01.120
<v Speaker 3>Christian Europe would be fear, just like it doesn't fit

0:38:01.239 --> 0:38:05.440
<v Speaker 3>as a reality within your orthodoxy. Yeah, and so anyway,

0:38:05.560 --> 0:38:08.480
<v Speaker 3>in the context of ancient Mesopotamia, Finkle says, there were

0:38:08.560 --> 0:38:12.279
<v Speaker 3>people we know of who specialized in magic and rituals

0:38:12.320 --> 0:38:16.480
<v Speaker 3>designed to appease wandering ghosts and send them back to

0:38:16.600 --> 0:38:19.239
<v Speaker 3>their rightful place among the dead, send them back to

0:38:19.280 --> 0:38:22.720
<v Speaker 3>the nether world where they belong. And I think normally

0:38:22.760 --> 0:38:24.920
<v Speaker 3>in the in the literature, these would be referred to

0:38:25.080 --> 0:38:29.160
<v Speaker 3>as exorcists, which again can be confusing because of like

0:38:29.200 --> 0:38:32.319
<v Speaker 3>the Christian Catholic context of an exorcist being somebody who

0:38:32.719 --> 0:38:36.000
<v Speaker 3>like casts out demons from a person who is demon possessed.

0:38:36.040 --> 0:38:39.480
<v Speaker 3>And in the case it's used in these academic works,

0:38:39.480 --> 0:38:41.680
<v Speaker 3>it would just be referred to it's somebody whose job

0:38:41.680 --> 0:38:44.480
<v Speaker 3>it is to like get the ghost out of the

0:38:44.520 --> 0:38:46.520
<v Speaker 3>place it's not supposed to be and help it you

0:38:46.600 --> 0:38:49.319
<v Speaker 3>back to where it is supposed to be. Yeah, And

0:38:49.440 --> 0:38:53.839
<v Speaker 3>he describes one particular example based on a tablet in

0:38:53.880 --> 0:38:57.959
<v Speaker 3>the British Museum's collection, and this is pretty interesting, he says.

0:38:58.000 --> 0:39:02.239
<v Speaker 3>This tablet depicts a porto walking in profile holding a

0:39:02.320 --> 0:39:05.600
<v Speaker 3>male figure by a lead which I think attaches around

0:39:05.600 --> 0:39:09.480
<v Speaker 3>the male figure's neck. And Finkel says he believes that

0:39:09.560 --> 0:39:13.400
<v Speaker 3>the woman shown in this illustration is a ghost, probably

0:39:13.480 --> 0:39:17.600
<v Speaker 3>the ghost of someone's great aunt, who for some reason

0:39:17.760 --> 0:39:20.320
<v Speaker 3>is wandering the world of the living and causing trouble.

0:39:21.040 --> 0:39:24.560
<v Speaker 3>And the exorcist, called to deal with this problem, decides

0:39:24.640 --> 0:39:28.520
<v Speaker 3>that what this ghost needs is a lover. So the

0:39:28.600 --> 0:39:32.600
<v Speaker 3>exorcist makes one clay model of the ghost woman and

0:39:32.640 --> 0:39:37.000
<v Speaker 3>another clay model that is a sexy man, a young, muscular,

0:39:37.120 --> 0:39:40.640
<v Speaker 3>handsome man with a large beard, and these two clay

0:39:40.680 --> 0:39:44.320
<v Speaker 3>effigies are buried together in a pit with an assortment

0:39:44.360 --> 0:39:47.319
<v Speaker 3>of grave goods, and then the idea is that this

0:39:47.520 --> 0:39:50.560
<v Speaker 3>burial would allow the ghost to settle down into the

0:39:50.600 --> 0:39:53.080
<v Speaker 3>underworld and stop causing distress for the living.

0:39:54.120 --> 0:39:57.640
<v Speaker 1>Hmm. That's interesting. It reminds me a little bit of

0:39:57.680 --> 0:40:02.000
<v Speaker 1>the topic of ghost marriage and Chinese tradition that I

0:40:02.000 --> 0:40:04.400
<v Speaker 1>think Christian and I did an episode on years and

0:40:04.480 --> 0:40:07.759
<v Speaker 1>years back, but you know, basically involves sort of a

0:40:07.760 --> 0:40:09.759
<v Speaker 1>similar principle, like something is out of whack. There's a

0:40:09.760 --> 0:40:14.919
<v Speaker 1>structural incompleteness that is involved with the family unit, and

0:40:15.280 --> 0:40:20.600
<v Speaker 1>it needs to be supernaturally and or symbolically fixed in

0:40:20.800 --> 0:40:25.760
<v Speaker 1>order for these you know, now ancestors to completely pass

0:40:25.800 --> 0:40:30.920
<v Speaker 1>on and sort of be properly organized in the afterlife

0:40:31.000 --> 0:40:31.560
<v Speaker 1>or what have you.

0:40:32.360 --> 0:40:35.359
<v Speaker 3>Right, I think that's a good comparison. But to come

0:40:35.360 --> 0:40:38.279
<v Speaker 3>back to the illustration on the tablet, he says, it

0:40:38.280 --> 0:40:40.960
<v Speaker 3>seems to show this ghost woman holding on to I

0:40:40.960 --> 0:40:43.640
<v Speaker 3>guess her new lover by this like lead. So there's

0:40:43.680 --> 0:40:47.080
<v Speaker 3>like no chance he gets away there together forever. Now,

0:40:47.280 --> 0:40:49.200
<v Speaker 3>coming back to this idea from a minute ago, that

0:40:49.440 --> 0:40:53.400
<v Speaker 3>the ghosts were not necessarily thought of as frightening in

0:40:53.480 --> 0:40:57.200
<v Speaker 3>ancient Mesopotamia, Finkle says that there were some ghosts who

0:40:57.239 --> 0:41:02.480
<v Speaker 3>were who actually were frightening and danger and he offers

0:41:02.520 --> 0:41:06.560
<v Speaker 3>his opinion that these were probably understood to be the

0:41:06.680 --> 0:41:11.680
<v Speaker 3>ghosts of people who were themselves frightening and dangerous when

0:41:11.719 --> 0:41:14.279
<v Speaker 3>they were alive. So, you know, regular person with a

0:41:14.320 --> 0:41:18.439
<v Speaker 3>proper without proper burial means a you know, a sort

0:41:18.440 --> 0:41:22.000
<v Speaker 3>of sympathetic but troublesome ghost. Somebody is a problem you

0:41:22.080 --> 0:41:24.560
<v Speaker 3>need to deal with, or a ghost you need to help,

0:41:25.000 --> 0:41:28.840
<v Speaker 3>not necessarily scary, whereas a wicked person without a proper

0:41:28.880 --> 0:41:30.760
<v Speaker 3>burial that could be a scary ghost.

0:41:31.239 --> 0:41:32.120
<v Speaker 1>Okay, it makes sense.

0:41:32.640 --> 0:41:35.560
<v Speaker 3>And he says these malevolent ghosts were thought to slip

0:41:35.560 --> 0:41:38.640
<v Speaker 3>in through a person's ear while the victim was asleep,

0:41:39.080 --> 0:41:42.120
<v Speaker 3>and if the ghost gets in through your ear canal,

0:41:42.200 --> 0:41:45.600
<v Speaker 3>it could bring on extreme headaches like migraines, or it

0:41:45.640 --> 0:41:49.840
<v Speaker 3>could even cause madness. And Finkel describes a couple of

0:41:49.880 --> 0:41:53.200
<v Speaker 3>other types of effigies that would be crafted by ancient

0:41:53.200 --> 0:41:58.200
<v Speaker 3>Mesopotamian exorcists in order to drive away malevolent ghosts. First,

0:41:58.280 --> 0:42:01.360
<v Speaker 3>there's a kind of king figure who would be placed

0:42:01.440 --> 0:42:05.640
<v Speaker 3>near a bed to project authority and general warding magic.

0:42:06.080 --> 0:42:09.600
<v Speaker 3>And then second would be a model of a Vizier

0:42:09.719 --> 0:42:12.600
<v Speaker 3>figure that would be placed on top of a pole

0:42:12.800 --> 0:42:15.040
<v Speaker 3>in a way that it could rotate around the pole

0:42:15.200 --> 0:42:17.640
<v Speaker 3>like a kind of spin around it like a propeller,

0:42:18.239 --> 0:42:21.120
<v Speaker 3>and this would, he suggests, sort of fan the air

0:42:21.320 --> 0:42:25.879
<v Speaker 3>around and drive spirits away. Okay, And finally he makes

0:42:25.920 --> 0:42:29.680
<v Speaker 3>the point that these elaborate rituals with like paid exorcists

0:42:29.719 --> 0:42:32.920
<v Speaker 3>were these almost certainly would have been the things that

0:42:32.960 --> 0:42:36.680
<v Speaker 3>were available to the elite, to the richest people in society,

0:42:37.040 --> 0:42:40.360
<v Speaker 3>and we have way less insight, maybe no insight really

0:42:40.400 --> 0:42:43.680
<v Speaker 3>into how regular people dealt with ghosts if they did

0:42:43.719 --> 0:42:46.640
<v Speaker 3>it all. And then he sort of humorously suggests that

0:42:46.760 --> 0:42:50.560
<v Speaker 3>regular people might not have had time to see ghosts,

0:42:51.160 --> 0:42:52.960
<v Speaker 3>or if they did, perhaps they just sort of like

0:42:53.040 --> 0:42:55.160
<v Speaker 3>waved at them and went about their business. But we

0:42:55.239 --> 0:42:57.960
<v Speaker 3>don't really know. But I do think that's kind of

0:42:58.200 --> 0:43:01.960
<v Speaker 3>funny to imagine that, Like, I don't know if this

0:43:02.000 --> 0:43:04.440
<v Speaker 3>is true, but I mean, I wonder if like ghosts

0:43:04.480 --> 0:43:07.319
<v Speaker 3>are more likely to be a problem that you're dealing

0:43:07.400 --> 0:43:10.880
<v Speaker 3>with if you have excess like time and leisure and

0:43:11.040 --> 0:43:12.000
<v Speaker 3>riches and stuff.

0:43:12.719 --> 0:43:15.640
<v Speaker 1>Maybe I could see that argument. But yeah, it also

0:43:15.719 --> 0:43:18.279
<v Speaker 1>seems kind of to his point as well equally as

0:43:18.320 --> 0:43:23.480
<v Speaker 1>possible that the people, regular people had their own traditions

0:43:23.560 --> 0:43:27.120
<v Speaker 1>and their own experts, but we just have no surviving

0:43:27.480 --> 0:43:36.320
<v Speaker 1>mention of it.

0:43:38.160 --> 0:43:40.880
<v Speaker 3>Now, to come back to Finkle's nineteen eighty three paper

0:43:41.000 --> 0:43:43.960
<v Speaker 3>on necromancy in Ancient Mesopotamia, all of that I was

0:43:43.960 --> 0:43:49.040
<v Speaker 3>just talking about was ghostbusting or exorcism. Back to necromancy specifically,

0:43:49.320 --> 0:43:52.359
<v Speaker 3>I want to note quickly that this article I'm talking about,

0:43:52.400 --> 0:43:54.319
<v Speaker 3>I think it was very interesting, so I do want

0:43:54.320 --> 0:43:56.080
<v Speaker 3>to talk about it, but it was not written for

0:43:56.120 --> 0:44:00.000
<v Speaker 3>a popular audience. This is for Mesopotamian specialists, and several

0:44:00.120 --> 0:44:03.239
<v Speaker 3>parts kind of assume familiarity with ancient languages, which I

0:44:03.280 --> 0:44:05.600
<v Speaker 3>certainly do not have. I think I was able to

0:44:05.640 --> 0:44:07.520
<v Speaker 3>make sense of all the main points by doing some

0:44:07.560 --> 0:44:11.520
<v Speaker 3>secondary research, but please just know I'm doing my best here.

0:44:11.840 --> 0:44:16.440
<v Speaker 3>I'm outside my area of expertise. So he starts off

0:44:16.440 --> 0:44:18.479
<v Speaker 3>this paper by saying, you know, our sources from ancient

0:44:18.520 --> 0:44:23.600
<v Speaker 3>Mesopotamia don't contain a lot of references to necromancy, but

0:44:23.680 --> 0:44:28.239
<v Speaker 3>there is some evidence of its practice. And here he

0:44:28.320 --> 0:44:31.600
<v Speaker 3>defines necromancy as quote, the delicate art of summoning the

0:44:31.640 --> 0:44:34.320
<v Speaker 3>spirits of the dead, in order to learn the future

0:44:34.440 --> 0:44:37.600
<v Speaker 3>from them. So this is the definition you'll find more

0:44:37.600 --> 0:44:40.440
<v Speaker 3>often in academic works, not about you know, summoning skeleton

0:44:40.560 --> 0:44:44.440
<v Speaker 3>soldiers or something, but again for divination purposes. He specifically

0:44:44.480 --> 0:44:47.000
<v Speaker 3>says to learn the future. But I think some of

0:44:47.040 --> 0:44:49.960
<v Speaker 3>the examples he mentions are not really so much about

0:44:50.000 --> 0:44:53.600
<v Speaker 3>the future. They're just more generally the getting information thing.

0:44:54.440 --> 0:44:57.400
<v Speaker 3>And so Finkel writes that some of the clearest evidence

0:44:57.400 --> 0:45:01.720
<v Speaker 3>of necromancy is actually lexical, meaning really related to vocabulary.

0:45:02.520 --> 0:45:07.719
<v Speaker 3>There are these ancient cuneiform texts from Mesopotamia known as

0:45:07.920 --> 0:45:11.960
<v Speaker 3>lexical lists, and they go way back. There are tons

0:45:11.960 --> 0:45:15.760
<v Speaker 3>of these tablets you can find in the archaeological record.

0:45:15.880 --> 0:45:19.600
<v Speaker 3>There are lots of them to to translate and interpret,

0:45:20.000 --> 0:45:24.239
<v Speaker 3>and they are essentially ancient glossaries that just list collections

0:45:24.280 --> 0:45:29.600
<v Speaker 3>of words, often with translations of the terms between different languages.

0:45:30.320 --> 0:45:34.880
<v Speaker 3>And these could include lists of names or lists of gods,

0:45:35.080 --> 0:45:38.600
<v Speaker 3>or lists of different categories of natural objects like lists

0:45:38.640 --> 0:45:42.000
<v Speaker 3>of plants or lists of birds, or simply lists of

0:45:42.080 --> 0:45:46.200
<v Speaker 3>nouns or words. And one of the most famous Cuneiform

0:45:46.280 --> 0:45:51.440
<v Speaker 3>lexical text traditions is the professions list known as lou

0:45:51.600 --> 0:45:53.640
<v Speaker 3>and so in this list, it names a bunch of

0:45:53.800 --> 0:45:57.879
<v Speaker 3>jobs jobs people can have there, and so there are

0:45:57.960 --> 0:46:01.719
<v Speaker 3>words for professions in this list that we can tell

0:46:02.120 --> 0:46:06.000
<v Speaker 3>refer to necromancers because of the way the words are constructed.

0:46:06.280 --> 0:46:08.880
<v Speaker 3>And this is one of those sections where, because this

0:46:09.000 --> 0:46:12.279
<v Speaker 3>is for specialists, I wasn't able to tell exactly what

0:46:12.520 --> 0:46:14.920
<v Speaker 3>the terms here cash out to in English. But I

0:46:14.960 --> 0:46:17.560
<v Speaker 3>think what this means is there are sort of listed

0:46:17.600 --> 0:46:22.160
<v Speaker 3>professions that are called something like dead spirit, razor or something.

0:46:23.440 --> 0:46:26.279
<v Speaker 3>And Finkel says there are male and female versions of

0:46:26.320 --> 0:46:30.800
<v Speaker 3>these professional names, but unfortunately we don't have connected literary

0:46:30.880 --> 0:46:36.120
<v Speaker 3>texts that show how these terms were used. However, Finkel

0:46:36.200 --> 0:46:40.719
<v Speaker 3>says there are several passages in Mesopotamian texts that were

0:46:40.760 --> 0:46:43.440
<v Speaker 3>already widely known at the time this paper was published

0:46:43.840 --> 0:46:47.960
<v Speaker 3>which do describe forms of necromancy in practice, and one

0:46:48.000 --> 0:46:51.759
<v Speaker 3>of the most interesting ones is found in the Sumerian

0:46:51.880 --> 0:46:56.120
<v Speaker 3>narrative known as Gilgamesh in key Do and the nether World.

0:46:57.440 --> 0:46:58.480
<v Speaker 1>Good Old Gilgamesh.

0:46:58.920 --> 0:47:02.880
<v Speaker 3>Yes, now, this is a story of the two characters

0:47:02.920 --> 0:47:05.480
<v Speaker 3>Gilgamesh and in key Do, who are the heroes of

0:47:05.520 --> 0:47:08.719
<v Speaker 3>the famous Gilgamesh epic. You know they they have that

0:47:08.840 --> 0:47:10.920
<v Speaker 3>I mean that's a buddy cop story for you. You know.

0:47:11.080 --> 0:47:15.520
<v Speaker 3>They they go slay the demon Humbaba together in the

0:47:15.520 --> 0:47:17.920
<v Speaker 3>Cedar forest, and they get up to all kinds of mischief,

0:47:17.960 --> 0:47:21.200
<v Speaker 3>but then tragically in key Do dies, and then that

0:47:21.200 --> 0:47:24.560
<v Speaker 3>that sends Gilgamesh on his quest for immortality. I think

0:47:24.680 --> 0:47:27.440
<v Speaker 3>that Gilgamesh in key Do in the Nether World is,

0:47:27.880 --> 0:47:31.120
<v Speaker 3>from what I understand best thought of as a separate

0:47:31.280 --> 0:47:34.759
<v Speaker 3>story that is out of continuity with the rest of

0:47:34.800 --> 0:47:38.560
<v Speaker 3>the Gilgamesh epic, even though it is sometimes tacked on

0:47:38.800 --> 0:47:41.600
<v Speaker 3>at the end of the larger epic as a kind

0:47:41.600 --> 0:47:46.480
<v Speaker 3>of discontinuous chapter, because like in key Do dies earlier

0:47:46.480 --> 0:47:48.480
<v Speaker 3>in the story, and then here he is suddenly alive

0:47:48.520 --> 0:47:51.880
<v Speaker 3>again at the beginning of this story. But here are

0:47:51.920 --> 0:47:54.840
<v Speaker 3>the broad strokes of Gilgamesh in key Do and the

0:47:54.880 --> 0:48:00.320
<v Speaker 3>Nether World. So Gilgamesh's stuff keeps falling into the underworld world,

0:48:00.400 --> 0:48:05.120
<v Speaker 3>like he has this stuff called I don't know exactly

0:48:05.120 --> 0:48:08.239
<v Speaker 3>what these possessions of Gilgamesh's are supposed to be. There's

0:48:08.239 --> 0:48:13.439
<v Speaker 3>one thing called an LaGG written in English elag that like, oh,

0:48:13.520 --> 0:48:17.000
<v Speaker 3>it fell into the underworld, you know, So his stuff

0:48:17.080 --> 0:48:20.160
<v Speaker 3>is like tumbling out of this world into the infamous

0:48:20.200 --> 0:48:23.200
<v Speaker 3>House of Dust, where the dead go to dwell, and

0:48:23.320 --> 0:48:27.520
<v Speaker 3>so Gilgamesh's friend and or servant in key Do offers

0:48:27.560 --> 0:48:30.319
<v Speaker 3>to go into the underworld to get his stuff back

0:48:30.400 --> 0:48:34.160
<v Speaker 3>for him. Unfortunately, once he goes down there, he breaks

0:48:34.200 --> 0:48:36.960
<v Speaker 3>all the rules and is thus not allowed to return

0:48:37.000 --> 0:48:38.960
<v Speaker 3>to the world of the living now he is dead.

0:48:39.600 --> 0:48:42.200
<v Speaker 3>And in the version that Finkel sites, there is a

0:48:42.239 --> 0:48:46.319
<v Speaker 3>scene in which a demon named Nrgal conjures up the

0:48:46.360 --> 0:48:49.640
<v Speaker 3>ghost of bing ky Do at Gilgamesh's bidding, and the

0:48:49.680 --> 0:48:52.120
<v Speaker 3>ghost of inky Do is said to rise up through

0:48:52.120 --> 0:48:54.880
<v Speaker 3>a hole or a crack in the ground like the wind,

0:48:55.360 --> 0:48:58.319
<v Speaker 3>in order to have a conversation with Gilgamesh about what

0:48:58.440 --> 0:48:59.680
<v Speaker 3>the underworld is like.

0:49:00.160 --> 0:49:00.319
<v Speaker 1>Now.

0:49:00.360 --> 0:49:03.000
<v Speaker 3>I went looking for a full translation of this story

0:49:03.360 --> 0:49:05.800
<v Speaker 3>so I could zero in on a few sections. The

0:49:06.239 --> 0:49:09.240
<v Speaker 3>one version of this text that I found online, which

0:49:09.520 --> 0:49:12.680
<v Speaker 3>I should note has a few small differences from exactly

0:49:12.680 --> 0:49:16.600
<v Speaker 3>what Finkel describes, was on an Oxford hosted website called

0:49:16.600 --> 0:49:20.960
<v Speaker 3>the Electronic Text Corpus of Sumerian Literature. So I want

0:49:21.000 --> 0:49:24.480
<v Speaker 3>to look at a few different things. First of all,

0:49:24.920 --> 0:49:27.640
<v Speaker 3>the list of things that Gilgamesh tells in key Do

0:49:27.960 --> 0:49:30.520
<v Speaker 3>not to do in order to survive his trip to

0:49:30.520 --> 0:49:33.160
<v Speaker 3>the nether World, there's like a oh, I don't know,

0:49:33.320 --> 0:49:35.120
<v Speaker 3>like the you know, the rules in how to survive

0:49:35.160 --> 0:49:37.600
<v Speaker 3>a slasher movie in Key Do gets one of those

0:49:37.640 --> 0:49:40.719
<v Speaker 3>for the nether World. So he says, you're definitely not

0:49:40.760 --> 0:49:43.560
<v Speaker 3>supposed to wear clean garments, because if you wear clean garments,

0:49:43.560 --> 0:49:45.640
<v Speaker 3>they're going to know you're not dead, you're not one

0:49:45.680 --> 0:49:49.160
<v Speaker 3>of them, that they'll get really mad. You should not

0:49:49.360 --> 0:49:52.680
<v Speaker 3>anoint yourself with fine oil from a bowl because then

0:49:52.719 --> 0:49:54.960
<v Speaker 3>they will surround you because they will smell that you

0:49:55.000 --> 0:49:57.439
<v Speaker 3>smell nice, and you're not supposed to smell nice down there.

0:49:57.640 --> 0:50:01.840
<v Speaker 3>Very sensible, exactly, Yes, he says, don't start hurling throw

0:50:01.880 --> 0:50:04.839
<v Speaker 3>sticks in another world. Those struck down by the throw

0:50:04.880 --> 0:50:07.359
<v Speaker 3>sticks are going to get mad at you and surround you.

0:50:08.000 --> 0:50:09.960
<v Speaker 1>Okay. Also sensible, he.

0:50:09.920 --> 0:50:13.120
<v Speaker 3>Says, don't hold a cornell wood stick in your hand.

0:50:13.800 --> 0:50:16.440
<v Speaker 3>He says that the spirits will feel insulted by this

0:50:16.480 --> 0:50:17.200
<v Speaker 3>for some reason.

0:50:17.880 --> 0:50:20.440
<v Speaker 1>I don't know what that means, but good advice. You

0:50:20.440 --> 0:50:22.520
<v Speaker 1>wouldn't think of it, and therefore is even more important

0:50:22.560 --> 0:50:23.320
<v Speaker 1>that you'd be warned.

0:50:23.880 --> 0:50:27.200
<v Speaker 3>Exactly. He says, you shouldn't put sandals on your feet.

0:50:27.920 --> 0:50:31.200
<v Speaker 3>You should not shout in another world. I guess maybe

0:50:31.200 --> 0:50:33.680
<v Speaker 3>in key Dou's wife had died, he says you should

0:50:33.719 --> 0:50:37.879
<v Speaker 3>neither kiss nor hit your wife. And then in key

0:50:37.920 --> 0:50:41.000
<v Speaker 3>Dou's child had died, and you said you should neither

0:50:41.560 --> 0:50:43.440
<v Speaker 3>kiss nor hit your child.

0:50:44.120 --> 0:50:48.000
<v Speaker 1>Okay, So basically like you're supposed to be like these

0:50:48.000 --> 0:50:51.000
<v Speaker 1>shades of the dead, you're not showing any emotion. You're

0:50:51.000 --> 0:50:55.200
<v Speaker 1>not you're not either good or bad, like you're doing

0:50:55.239 --> 0:50:57.520
<v Speaker 1>nothing but just being there hanging out like a shade.

0:50:57.680 --> 0:50:59.960
<v Speaker 3>Yeah, And I guess getting the lag in the other

0:51:00.120 --> 0:51:03.720
<v Speaker 3>stuff back to bring that back. But in key Do fails.

0:51:03.800 --> 0:51:06.840
<v Speaker 3>He does literally everything Gilgamesh warns him not to do

0:51:06.920 --> 0:51:09.680
<v Speaker 3>in the underworld, every single one of the things, and

0:51:09.800 --> 0:51:12.120
<v Speaker 3>he is seized and trapped there forever.

0:51:12.880 --> 0:51:13.879
<v Speaker 1>Oh that went south.

0:51:14.440 --> 0:51:17.320
<v Speaker 3>So in this version I was reading, Gilgamesh gets somebody.

0:51:17.440 --> 0:51:19.919
<v Speaker 3>It's not the demon Nergal. In this version he gets

0:51:19.920 --> 0:51:23.120
<v Speaker 3>somebody named Utu to open a hole in the underworld

0:51:23.120 --> 0:51:25.440
<v Speaker 3>to allow in Kedu to come up and share information

0:51:25.560 --> 0:51:28.480
<v Speaker 3>with him. And so I want to describe this scene

0:51:28.760 --> 0:51:32.520
<v Speaker 3>where in Kydu's ghost is called up. It reads as follows.

0:51:33.160 --> 0:51:36.640
<v Speaker 3>They hugged and kissed, they wearied each other with questions,

0:51:37.160 --> 0:51:39.960
<v Speaker 3>did you see the order of the nether world? If

0:51:39.960 --> 0:51:42.239
<v Speaker 3>only you would tell me, my friend, if only you

0:51:42.280 --> 0:51:45.080
<v Speaker 3>would tell me? And then in Key Dou responds, if

0:51:45.080 --> 0:51:47.319
<v Speaker 3>I tell you the order of the nether world, sit

0:51:47.440 --> 0:51:51.120
<v Speaker 3>down and weep, And in Key Dou tells him that

0:51:51.200 --> 0:51:54.520
<v Speaker 3>the nether world is like a garment infested with worms,

0:51:54.640 --> 0:51:58.040
<v Speaker 3>and it is like a crevice filled with dust. And

0:51:58.080 --> 0:52:01.040
<v Speaker 3>then they end up talking at link about the fates

0:52:01.160 --> 0:52:03.239
<v Speaker 3>of the dead. So there are all these different things

0:52:03.239 --> 0:52:06.919
<v Speaker 3>that sort of reflect I guess, ancient Mesopotamian views about

0:52:06.960 --> 0:52:09.120
<v Speaker 3>what the good life is like. It seems that in

0:52:09.200 --> 0:52:11.600
<v Speaker 3>Key Doo thinks the dead who have a lot of

0:52:11.719 --> 0:52:14.360
<v Speaker 3>airs are pretty happy, and the ones that have fewer

0:52:14.440 --> 0:52:17.800
<v Speaker 3>airrors are unhappy. But then a bunch of other different

0:52:17.880 --> 0:52:21.759
<v Speaker 3>kinds of fates people can have are described. They say,

0:52:21.760 --> 0:52:24.040
<v Speaker 3>for example, did you see the spirit of him who

0:52:24.160 --> 0:52:27.799
<v Speaker 3>has no funerary offerings? In Key who says I saw him?

0:52:27.960 --> 0:52:31.000
<v Speaker 3>Gilgemesh says, how does he fare? In Key who says

0:52:31.080 --> 0:52:34.080
<v Speaker 3>he eats the scraps and the crumbs tossed out in

0:52:34.160 --> 0:52:38.759
<v Speaker 3>the street. And again, bad things when funeral rites are

0:52:38.800 --> 0:52:41.120
<v Speaker 3>not observed. But I wondered about that. Does he mean

0:52:41.200 --> 0:52:43.880
<v Speaker 3>the scraps and crumbs tossed out in the street in

0:52:43.960 --> 0:52:47.120
<v Speaker 3>the nether world or on Earth in the cities of

0:52:47.160 --> 0:52:49.480
<v Speaker 3>the living. I took it maybe more to be the second.

0:52:50.239 --> 0:52:52.279
<v Speaker 1>Hmm, Yeah, I mean I could see it going either way.

0:52:52.400 --> 0:52:55.799
<v Speaker 1>I mean, basically, you did not symbolically offer food to them,

0:52:55.840 --> 0:52:58.680
<v Speaker 1>and so they have no sustenance in the afterlife.

0:52:58.800 --> 0:53:01.320
<v Speaker 3>But then there's one thing here that has some interesting

0:53:01.400 --> 0:53:05.840
<v Speaker 3>metaphysical information. Gilgamesh says, did you see him who was

0:53:05.920 --> 0:53:10.319
<v Speaker 3>set on fire? And in Kidu says, I did not

0:53:10.560 --> 0:53:14.080
<v Speaker 3>see him. His spirit is not about His smoke went

0:53:14.160 --> 0:53:19.200
<v Speaker 3>up to the sky. So the person who is burned

0:53:19.760 --> 0:53:22.759
<v Speaker 3>is not in the nether world at all. They go

0:53:22.960 --> 0:53:26.600
<v Speaker 3>wherever their smoke goes up in the sky. What happens

0:53:26.600 --> 0:53:27.200
<v Speaker 3>to them there?

0:53:27.560 --> 0:53:28.920
<v Speaker 1>It kind of sounds like they end up in the

0:53:28.920 --> 0:53:31.880
<v Speaker 1>wrong place. It's like, yeah, it seems to be the message,

0:53:31.920 --> 0:53:34.799
<v Speaker 1>like you don't go cremating the dead, because then how

0:53:34.840 --> 0:53:38.000
<v Speaker 1>are they going to get to this wonderful it's wonderful

0:53:38.040 --> 0:53:39.680
<v Speaker 1>afterlife that is being presented here.

0:53:40.200 --> 0:53:42.319
<v Speaker 3>I mean, to be clear, it seems okay for people

0:53:42.360 --> 0:53:46.600
<v Speaker 3>who had a bunch of errors. He says they are

0:53:46.680 --> 0:53:50.320
<v Speaker 3>like gods, they sit in judgment of everyone else. But anyway,

0:53:50.520 --> 0:53:53.399
<v Speaker 3>I thought this was interesting because this is depicting an

0:53:53.400 --> 0:53:57.360
<v Speaker 3>example of necromancy. I think that does meet the strict definition.

0:53:57.640 --> 0:54:00.520
<v Speaker 3>Like Gilgamesh is trying to get hidden in from but

0:54:00.560 --> 0:54:06.040
<v Speaker 3>it's not so much like personal future fortune telling type stuff. Instead,

0:54:06.080 --> 0:54:09.920
<v Speaker 3>he is using this consultation with the dead to get

0:54:10.040 --> 0:54:13.520
<v Speaker 3>information about what happens to different people after they die.

0:54:13.960 --> 0:54:16.879
<v Speaker 1>Yeah, and also sort of reconnect with an old friend like, so, hey,

0:54:17.360 --> 0:54:18.800
<v Speaker 1>where you live in these days?

0:54:19.000 --> 0:54:19.719
<v Speaker 3>Yeah?

0:54:19.760 --> 0:54:21.799
<v Speaker 1>After life? Well what's it? What's it like?

0:54:21.880 --> 0:54:26.960
<v Speaker 3>Well, it's hashy, it's it's like dust and a crevis,

0:54:27.040 --> 0:54:30.120
<v Speaker 3>you know. Yeah, that's what you should say next time

0:54:30.120 --> 0:54:32.320
<v Speaker 3>you reconnect with an old friend. Well, you know, garment,

0:54:32.440 --> 0:54:36.840
<v Speaker 3>garment eaten by worms, crabs full of dust. But anyway,

0:54:36.840 --> 0:54:38.919
<v Speaker 3>coming back to Finkle's paper, so he mentioned a couple

0:54:38.920 --> 0:54:41.400
<v Speaker 3>of other sources pre existing at the time of this

0:54:41.440 --> 0:54:45.440
<v Speaker 3>paper that mentioned necromancy, or at least potentially mention it

0:54:45.480 --> 0:54:48.840
<v Speaker 3>in a more prosaic context. One is an old Assyrian

0:54:48.920 --> 0:54:53.600
<v Speaker 3>letter from Cultepe which contains the lines quote here, we

0:54:53.719 --> 0:54:57.080
<v Speaker 3>asked the female oracle givers, the female diviners and the

0:54:57.120 --> 0:55:03.000
<v Speaker 3>spirits colon assure repeated upbraids you, and so I interpret

0:55:03.080 --> 0:55:05.640
<v Speaker 3>this to be a reference to a person who consults

0:55:05.680 --> 0:55:08.640
<v Speaker 3>the spirits of the dead to get information. Possibly the

0:55:08.680 --> 0:55:11.360
<v Speaker 3>information they're getting is about the fact that the god

0:55:11.440 --> 0:55:14.080
<v Speaker 3>a sewer, who is like a god of Assyria, is

0:55:14.160 --> 0:55:15.120
<v Speaker 3>angry with someone.

0:55:15.880 --> 0:55:17.320
<v Speaker 1>Okay, they have inside information.

0:55:18.120 --> 0:55:21.080
<v Speaker 3>Another is also a letter, this one Neo Assyrian, which

0:55:21.120 --> 0:55:24.799
<v Speaker 3>exists in damaged form and has been interpreted and translated

0:55:24.840 --> 0:55:29.080
<v Speaker 3>different ways. One of those interpretations implies that necromancers have

0:55:29.200 --> 0:55:33.000
<v Speaker 3>asked the spirits to predict whether a certain person will

0:55:33.040 --> 0:55:36.080
<v Speaker 3>become a king, but this interpretation of the letter is

0:55:36.200 --> 0:55:39.360
<v Speaker 3>not certain, but anyway. After these examples, Finkel goes on

0:55:39.400 --> 0:55:44.759
<v Speaker 3>to describe two previously unpublished Babylonian tablets from the first

0:55:44.800 --> 0:55:48.600
<v Speaker 3>millennium BCE, held by the British Museum that he says,

0:55:48.680 --> 0:55:53.239
<v Speaker 3>deal in totally unambiguous terms with necromancy, and boy, these

0:55:53.280 --> 0:55:55.000
<v Speaker 3>are a trip. Are you ready?

0:55:55.400 --> 0:55:55.960
<v Speaker 1>I'm ready?

0:55:56.480 --> 0:55:59.040
<v Speaker 3>The first one is called b M three six seven

0:55:59.080 --> 0:56:02.279
<v Speaker 3>O three. It is a late Babylonian text and it

0:56:02.360 --> 0:56:06.640
<v Speaker 3>includes instructions for a necromantic ritual. It says, you call

0:56:06.719 --> 0:56:09.680
<v Speaker 3>upon the ghost and he will answer you, And then

0:56:09.719 --> 0:56:13.360
<v Speaker 3>there's an incantation where the necromancer says who are you?

0:56:13.880 --> 0:56:17.760
<v Speaker 3>Who are you? It then lists the names of known

0:56:18.080 --> 0:56:21.759
<v Speaker 3>malevolent spirits and demons that we know are supposed to

0:56:21.800 --> 0:56:24.960
<v Speaker 3>be evil spirits and demons because they appear in other

0:56:25.000 --> 0:56:29.320
<v Speaker 3>texts about exorcism, and Finkel says that this part of

0:56:29.360 --> 0:56:31.880
<v Speaker 3>the ritual seems to be a kind of safety precaution,

0:56:32.480 --> 0:56:35.880
<v Speaker 3>trying to protect against the possibility that in summoning the

0:56:35.960 --> 0:56:41.360
<v Speaker 3>dead for divination you accidentally summon a vicious, evil monster. Instead,

0:56:41.680 --> 0:56:44.560
<v Speaker 3>it's like a security step to prevent you dialing the

0:56:44.600 --> 0:56:47.760
<v Speaker 3>wrong number and accidentally calling Freddy Krueger or whatever.

0:56:48.360 --> 0:56:52.520
<v Speaker 1>Oh wow. Yeah, And we'll eventually see reverberations of this

0:56:52.760 --> 0:56:56.160
<v Speaker 1>on up into like medieval Christian traditions, you know, again,

0:56:56.200 --> 0:56:58.239
<v Speaker 1>where it's more like you will always get a wrong

0:56:58.320 --> 0:57:01.560
<v Speaker 1>number because this number cannot posssibly connect to who you

0:57:01.600 --> 0:57:02.280
<v Speaker 1>want to reach.

0:57:02.960 --> 0:57:04.960
<v Speaker 3>Right, But that's not the context here. They think you

0:57:05.040 --> 0:57:07.240
<v Speaker 3>can dial the right number. You just got to be careful,

0:57:07.280 --> 0:57:10.919
<v Speaker 3>You got to do the right incantations and warding magic. Now,

0:57:11.080 --> 0:57:13.600
<v Speaker 3>next in this tablet, there's a part that is damaged,

0:57:13.680 --> 0:57:16.640
<v Speaker 3>but it appears based on context to be steps for

0:57:16.840 --> 0:57:19.840
<v Speaker 3>what to do if the ritual doesn't work. I do

0:57:19.920 --> 0:57:22.360
<v Speaker 3>wish we could know what it's said here. Then it

0:57:22.480 --> 0:57:25.160
<v Speaker 3>goes on to the ritual itself. Here I'm gonna read

0:57:25.200 --> 0:57:29.560
<v Speaker 3>from Finkel, and the context is that this is an

0:57:29.600 --> 0:57:33.600
<v Speaker 3>Akkadian incantation that is addressed to the god Shamash, and

0:57:33.920 --> 0:57:36.840
<v Speaker 3>it is asking for the help of the god Shamash

0:57:36.880 --> 0:57:42.120
<v Speaker 3>to summon a ghost literally of the darkness. And so

0:57:42.280 --> 0:57:46.160
<v Speaker 3>then reading from Finkel, now quote, this ghost, once brought

0:57:46.240 --> 0:57:48.560
<v Speaker 3>up from its place of rest, is then supposed to

0:57:48.840 --> 0:57:52.520
<v Speaker 3>enter into a skull a placed there for that purpose.

0:57:53.040 --> 0:57:57.200
<v Speaker 3>The reciter of the incantation says, quote, I call upon you,

0:57:57.440 --> 0:58:01.000
<v Speaker 3>o skull of skulls. May he who is within the

0:58:01.000 --> 0:58:05.040
<v Speaker 3>skull answer me. Then there follows in line seven to ten,

0:58:05.520 --> 0:58:09.360
<v Speaker 3>a magical ritual that involves an oily preparation of animal

0:58:09.400 --> 0:58:14.280
<v Speaker 3>parts being mixed up and left to stand overnight. Do

0:58:14.360 --> 0:58:17.120
<v Speaker 3>you want to know what is in this necromancer cocktail route?

0:58:17.240 --> 0:58:18.480
<v Speaker 1>Oh? I suppose we should know.

0:58:18.760 --> 0:58:22.160
<v Speaker 3>Okay, So it says you crush up a male and

0:58:22.280 --> 0:58:28.600
<v Speaker 3>female partridge, dust from a crossroads, dust of a jumping cricket,

0:58:28.720 --> 0:58:34.080
<v Speaker 3>of the step, and an upturned potshard from a crossroads

0:58:34.240 --> 0:58:37.680
<v Speaker 3>in puru oil. Then you mix all that together, you

0:58:37.840 --> 0:58:41.160
<v Speaker 3>leave it to stand overnight, and in the morning you

0:58:41.240 --> 0:58:43.400
<v Speaker 3>will Then there are a number of things you can

0:58:43.440 --> 0:58:46.280
<v Speaker 3>actually do. So A Finkle goes on to explain that

0:58:46.400 --> 0:58:51.240
<v Speaker 3>you either use this mixture to anoint the skull itself

0:58:51.960 --> 0:58:55.160
<v Speaker 3>or the ghost. And I'm not sure exactly how you

0:58:55.200 --> 0:58:58.800
<v Speaker 3>anoint the ghost with it, and then or the And

0:58:58.840 --> 0:59:02.800
<v Speaker 3>then it's a word that's represented as na m and

0:59:03.600 --> 0:59:07.440
<v Speaker 3>I think the meaning of that is ambiguous. Finkal says

0:59:07.440 --> 0:59:09.960
<v Speaker 3>it might refer to it might be referring to someone

0:59:10.040 --> 0:59:13.600
<v Speaker 3>called the man, but it's unclear in the context of

0:59:13.640 --> 0:59:17.440
<v Speaker 3>the tablet who this would refer to, unless maybe he

0:59:17.480 --> 0:59:20.640
<v Speaker 3>says it means like a figurine of the dead person

0:59:21.120 --> 0:59:23.680
<v Speaker 3>who you're trying to summon, like we saw with the

0:59:23.720 --> 0:59:27.720
<v Speaker 3>other ritual, that would make sense. And then to pick

0:59:27.800 --> 0:59:31.640
<v Speaker 3>up again, reading from Finkle's description of the ritual, quote

0:59:31.920 --> 0:59:34.320
<v Speaker 3>at this point you call upon him and he will

0:59:34.360 --> 0:59:39.040
<v Speaker 3>answer you. In the context, the word elemou, no doubt

0:59:39.080 --> 0:59:42.880
<v Speaker 3>refers to a representation of the ghost, and the ritual

0:59:42.880 --> 0:59:46.000
<v Speaker 3>would have the same effect whether applied to this representation

0:59:46.440 --> 0:59:49.920
<v Speaker 3>to the nam or to the skull itself. It's not

0:59:50.000 --> 0:59:53.640
<v Speaker 3>quite certain whether all three elements were necessary. The idea, however,

0:59:53.720 --> 0:59:57.280
<v Speaker 3>is quite clear. It is quite appropriately Shamash who has

0:59:57.360 --> 1:00:00.520
<v Speaker 3>the power and authority to bring up a ghost from

1:00:00.520 --> 1:00:04.480
<v Speaker 3>the underworld, and the whole operation is put under his auspices.

1:00:04.840 --> 1:00:08.240
<v Speaker 3>Somehow the ghost will enter into the skull and answer

1:00:08.280 --> 1:00:09.600
<v Speaker 3>the questions put to him.

1:00:10.000 --> 1:00:12.000
<v Speaker 1>I love that no skull of skulls indeed.

1:00:12.480 --> 1:00:15.160
<v Speaker 3>Okay, So that's the first tablet. There's a second tablet,

1:00:15.400 --> 1:00:19.000
<v Speaker 3>another previously unknown text being published, I guess at the

1:00:19.040 --> 1:00:21.760
<v Speaker 3>time of this article that is known as K two

1:00:21.760 --> 1:00:25.479
<v Speaker 3>seven seventy nine, which is a neo Babylonian tablet which

1:00:25.520 --> 1:00:29.160
<v Speaker 3>contains some of the same material as the previous text,

1:00:29.200 --> 1:00:33.160
<v Speaker 3>but also some original stuff. And this text, interestingly also

1:00:33.280 --> 1:00:37.840
<v Speaker 3>contains what appear to be security precautions. For example, there

1:00:37.920 --> 1:00:41.400
<v Speaker 3>is a ritual and incantation that is to quote, avert

1:00:41.480 --> 1:00:44.760
<v Speaker 3>the evil in the crying of the ghost or the

1:00:44.800 --> 1:00:48.920
<v Speaker 3>crying of a ghost. Sorry and Finkel notes from the

1:00:48.960 --> 1:00:52.960
<v Speaker 3>contemporary texts that it was believed that personal contact with

1:00:53.000 --> 1:00:56.880
<v Speaker 3>a ghost usually led to really bad consequences for a

1:00:56.880 --> 1:01:00.760
<v Speaker 3>living person, often death. So if you are an necromancer.

1:01:01.320 --> 1:01:04.560
<v Speaker 3>You could be doing something really dangerous. You are attempting

1:01:04.720 --> 1:01:08.480
<v Speaker 3>personal contact with a ghost in order to get privileged information,

1:01:09.120 --> 1:01:12.200
<v Speaker 3>but this contact comes with a high likelihood of a

1:01:12.280 --> 1:01:15.960
<v Speaker 3>death curse, so you have to employ protective magic to

1:01:16.200 --> 1:01:20.200
<v Speaker 3>counteract that danger. Now, I was kind of wondering how

1:01:20.240 --> 1:01:23.320
<v Speaker 3>to square this with Finkel's own characterization that that was

1:01:23.320 --> 1:01:28.120
<v Speaker 3>from an interview decades later of ghosts not for the

1:01:28.160 --> 1:01:31.880
<v Speaker 3>most part incurring a reaction of fear in the ancient Mesopotamians,

1:01:31.920 --> 1:01:34.480
<v Speaker 3>but rather of kind of like sympathy. I don't know

1:01:34.560 --> 1:01:36.600
<v Speaker 3>exactly how to square that, but it makes me wonder

1:01:36.640 --> 1:01:40.400
<v Speaker 3>if maybe most of the ghost encounters people thought they

1:01:40.400 --> 1:01:44.320
<v Speaker 3>were having weren't actually like personal face to face contact

1:01:44.440 --> 1:01:47.120
<v Speaker 3>or talking to a ghost or hearing the cry of

1:01:47.160 --> 1:01:51.080
<v Speaker 3>a ghost, but more like indirect indications that a spirit

1:01:51.160 --> 1:01:54.320
<v Speaker 3>is restless and wandering, or seeing what appears to be

1:01:54.360 --> 1:01:57.680
<v Speaker 3>evidence of a dead family member from Afar. I don't know,

1:01:57.800 --> 1:01:58.400
<v Speaker 3>but I wonder.

1:01:59.320 --> 1:02:01.640
<v Speaker 1>Yeah, kind it reminds me of some of these traditions

1:02:01.680 --> 1:02:02.400
<v Speaker 1>involving like.

1:02:02.360 --> 1:02:03.240
<v Speaker 3>The evil eye.

1:02:04.080 --> 1:02:06.400
<v Speaker 1>You know, the idea that it is out there, it

1:02:06.520 --> 1:02:10.520
<v Speaker 1>is aware, but it's not necessarily honing in on you

1:02:10.960 --> 1:02:14.040
<v Speaker 1>unless you give it reason to and so you know, similarly,

1:02:14.080 --> 1:02:15.720
<v Speaker 1>you could you could live in a world of ghosts.

1:02:15.720 --> 1:02:18.200
<v Speaker 1>But have you done anything personally to attract the ghost

1:02:18.320 --> 1:02:20.400
<v Speaker 1>or to encourage the coast, Well, then you're probably fine.

1:02:20.680 --> 1:02:23.800
<v Speaker 3>Finkel also says it's notable that K two seven seventy

1:02:23.880 --> 1:02:27.280
<v Speaker 3>nine is a is a type of text called a nimburbie,

1:02:27.760 --> 1:02:31.240
<v Speaker 3>the primary purpose of which is describing ways to avert

1:02:31.400 --> 1:02:35.320
<v Speaker 3>evil and unexplained phenomena. So it's kind of surprising that

1:02:35.560 --> 1:02:39.800
<v Speaker 3>rituals for intentionally summoning up a ghost and prying information

1:02:39.960 --> 1:02:43.200
<v Speaker 3>out of it under the auspices of Shamash or whoever

1:02:43.520 --> 1:02:46.280
<v Speaker 3>would be included, because the rest of the text is

1:02:46.360 --> 1:02:50.000
<v Speaker 3>basically like a ghostbusting manual. It is how to keep ghosts, demons,

1:02:50.040 --> 1:02:51.880
<v Speaker 3>and any other weirdness away from you.

1:02:52.560 --> 1:02:56.400
<v Speaker 1>M yeah. It raises all sorts of questions about like

1:02:56.440 --> 1:02:58.560
<v Speaker 1>what is sort of what is the day to day

1:02:58.600 --> 1:03:04.200
<v Speaker 1>activity in the ghost busting and necromancer professional world of

1:03:04.280 --> 1:03:05.120
<v Speaker 1>this time period.

1:03:05.360 --> 1:03:07.480
<v Speaker 3>Okay, but I think I promised you there was another

1:03:07.600 --> 1:03:11.960
<v Speaker 3>necromancer cocktail coming. This one is from let's see, Well,

1:03:11.960 --> 1:03:15.640
<v Speaker 3>I think this actually is derived from both both texts,

1:03:16.080 --> 1:03:18.320
<v Speaker 3>and this is a concoction you would put together that

1:03:18.440 --> 1:03:20.800
<v Speaker 3>is part of an incantation to enable a man to

1:03:20.920 --> 1:03:26.000
<v Speaker 3>see a ghost. So the text says, you crush moldy wood,

1:03:26.440 --> 1:03:31.600
<v Speaker 3>fresh leaves of euphrates, poplar, in water, oil, beer, and wine.

1:03:32.160 --> 1:03:39.000
<v Speaker 3>You dry, crush and sieve snake, tallow, lion, tallow, crab, tallow,

1:03:39.560 --> 1:03:44.440
<v Speaker 3>white honey, a frog that lives among the pebbles, hair

1:03:44.480 --> 1:03:47.880
<v Speaker 3>of a dog, hair of a cat, hair of a fox,

1:03:48.480 --> 1:03:52.280
<v Speaker 3>bristle of a chameleon, and bristle of a red lizard,

1:03:52.840 --> 1:03:56.800
<v Speaker 3>claws of a frog, end of intestines of a frog,

1:03:57.320 --> 1:04:00.880
<v Speaker 3>the left wing of a grasshopper, and marrow from the

1:04:00.920 --> 1:04:02.320
<v Speaker 3>long bone of a goose.

1:04:02.880 --> 1:04:03.480
<v Speaker 1>Oh wow.

1:04:03.720 --> 1:04:07.320
<v Speaker 3>You mix all this in wine, water and milk with

1:04:07.560 --> 1:04:12.040
<v Speaker 3>amhara plant, and then you recite the incantation three times,

1:04:12.320 --> 1:04:14.680
<v Speaker 3>and you anoint your eyes with it, and you will

1:04:14.720 --> 1:04:17.440
<v Speaker 3>see the ghost and he will speak with you. You can

1:04:17.480 --> 1:04:20.200
<v Speaker 3>look at the ghost, he will talk with you. And yes,

1:04:20.320 --> 1:04:22.560
<v Speaker 3>I said that twice because the text says it twice.

1:04:24.440 --> 1:04:27.800
<v Speaker 3>So any mixologists out there who want to take these

1:04:27.840 --> 1:04:30.480
<v Speaker 3>as an inspiration for a Halloween themed drink, I don't

1:04:30.480 --> 1:04:34.160
<v Speaker 3>know how exactly you make a safe version of that,

1:04:34.320 --> 1:04:36.920
<v Speaker 3>but take it. Take it as an inspiration. You know,

1:04:36.960 --> 1:04:37.800
<v Speaker 3>it's a challenge.

1:04:38.880 --> 1:04:42.280
<v Speaker 1>Yeah, don't actually do that, but but yeah, I do

1:04:42.320 --> 1:04:46.760
<v Speaker 1>love instructions like this for magic potions or homunculi or

1:04:46.800 --> 1:04:51.320
<v Speaker 1>whatever you happen to be concocting in olden times. Though,

1:04:51.320 --> 1:04:53.640
<v Speaker 1>the moldy wood gave me pause, Like it makes me.

1:04:53.720 --> 1:04:57.680
<v Speaker 1>It reminds me of other examples I believe from Chinese traditions,

1:04:58.080 --> 1:05:01.520
<v Speaker 1>where the idea that you had, like a rotten broom handle,

1:05:01.640 --> 1:05:04.600
<v Speaker 1>it might have some sort of ghostly possession about it,

1:05:04.840 --> 1:05:08.440
<v Speaker 1>and there might be some even something going on with

1:05:09.000 --> 1:05:12.960
<v Speaker 1>illuminated micro organisms in the soft wood, you know.

1:05:13.400 --> 1:05:16.040
<v Speaker 3>Oh yes, yeah, it might make it kind of glow

1:05:16.080 --> 1:05:16.600
<v Speaker 3>in the dark.

1:05:17.080 --> 1:05:19.040
<v Speaker 1>Yeah. But I mean as for like the hair of

1:05:19.080 --> 1:05:21.040
<v Speaker 1>the cat and the dog and so forth, I mean,

1:05:21.040 --> 1:05:23.520
<v Speaker 1>I don't know, imagine that you're just getting into symbolic

1:05:23.600 --> 1:05:24.560
<v Speaker 1>territory at that point.

1:05:25.080 --> 1:05:27.560
<v Speaker 3>Once you've used your end of intestines of a frog

1:05:27.640 --> 1:05:29.120
<v Speaker 3>in this though, what do you do with the start

1:05:29.120 --> 1:05:31.040
<v Speaker 3>of intestines of the frog you've got left over?

1:05:31.560 --> 1:05:35.200
<v Speaker 1>Well, you got to say that for later. That's another recipe, right, Yeah, Well,

1:05:35.240 --> 1:05:42.000
<v Speaker 1>this has been fascinating snapshots into worlds where necromancy worlds

1:05:42.000 --> 1:05:46.120
<v Speaker 1>in places, in particular places where necromancy is more common

1:05:46.320 --> 1:05:48.760
<v Speaker 1>necromancy of one form or the other, and in some

1:05:48.840 --> 1:05:53.560
<v Speaker 1>cases there are rules, there are laws in place spelling

1:05:53.600 --> 1:05:57.400
<v Speaker 1>out exactly how one professional is supposed to carry all

1:05:57.480 --> 1:05:57.880
<v Speaker 1>this out.

1:05:58.360 --> 1:06:01.160
<v Speaker 3>Again, I do think it's interesting and significant that both

1:06:01.200 --> 1:06:07.439
<v Speaker 3>of these instruction manuals for necromancers have these safety precautions,

1:06:07.560 --> 1:06:09.200
<v Speaker 3>like you've got to go through, you've got to like

1:06:09.280 --> 1:06:12.400
<v Speaker 3>put on the safety goggles and stuff in a magical

1:06:12.680 --> 1:06:17.560
<v Speaker 3>metaphorical sense. And I wonder if that's always true about

1:06:17.600 --> 1:06:20.440
<v Speaker 3>necromancy everywhere, or is there anywhere where it's just kind

1:06:20.480 --> 1:06:24.160
<v Speaker 3>of more like loosely regulated, fly by the seat of

1:06:24.160 --> 1:06:26.320
<v Speaker 3>your pants, nothing to worry about kind of stuff.

1:06:26.560 --> 1:06:28.440
<v Speaker 1>Yeah, I don't know. There are different ways to slice it, right,

1:06:28.520 --> 1:06:30.280
<v Speaker 1>Because on one hand, if you're looking at it like

1:06:30.360 --> 1:06:34.440
<v Speaker 1>completely skeptically, you can say, well, of course a professional

1:06:34.480 --> 1:06:37.480
<v Speaker 1>necromancer is going to outline the extreme risks that they

1:06:37.480 --> 1:06:40.880
<v Speaker 1>are taking when they carry out their nechromatic acts. You

1:06:40.880 --> 1:06:44.120
<v Speaker 1>don't want. It's not necromancy for the masses, it's necromancy

1:06:44.440 --> 1:06:48.320
<v Speaker 1>for me, and you're going to pay me to do it. Therefore,

1:06:48.360 --> 1:06:51.040
<v Speaker 1>there need to be certain skills involved that the ordinary

1:06:51.080 --> 1:06:52.440
<v Speaker 1>people are not going to attempt to do.

1:06:52.880 --> 1:06:55.160
<v Speaker 3>That's a good point. Yeah, I wonder if this is

1:06:55.240 --> 1:06:57.880
<v Speaker 3>in some way justifying of economic incentives.

1:06:58.360 --> 1:06:59.840
<v Speaker 1>Yeah, But then on the other hand, I mean just

1:07:00.520 --> 1:07:04.880
<v Speaker 1>magic systems in general, other models of the afterlife in general.

1:07:04.960 --> 1:07:07.320
<v Speaker 1>You see in various cultures, like it is often a

1:07:07.360 --> 1:07:10.480
<v Speaker 1>realm in which there are various dangers and there are

1:07:10.560 --> 1:07:13.440
<v Speaker 1>rules that need to be followed to the letter if

1:07:13.440 --> 1:07:17.200
<v Speaker 1>you were to survive, like the journey, or survive you know,

1:07:17.280 --> 1:07:20.560
<v Speaker 1>the dipping into this world a little bit to gain

1:07:20.600 --> 1:07:21.680
<v Speaker 1>knowledge and so forth.

1:07:22.240 --> 1:07:24.880
<v Speaker 3>You want to talk about necromancy some more on Tuesday.

1:07:24.880 --> 1:07:26.520
<v Speaker 1>Yeah, Yeah, I think we have a lot more we

1:07:26.560 --> 1:07:28.840
<v Speaker 1>can we can chat about. So join us on Tuesday

1:07:28.840 --> 1:07:32.800
<v Speaker 1>as we come back for our second helping of necromancy.

1:07:33.880 --> 1:07:36.240
<v Speaker 1>Not I think we'll get into Greek necromancy a little bit.

1:07:36.240 --> 1:07:38.720
<v Speaker 1>I'm not sure what else we'll get into, but I'm

1:07:38.760 --> 1:07:41.520
<v Speaker 1>sure it will be a good seasonal time, and we'll

1:07:41.560 --> 1:07:45.080
<v Speaker 1>be we'll definitely be in October at that point. All Right,

1:07:45.120 --> 1:07:47.160
<v Speaker 1>We're gonna remind you once more that stuff to Blow

1:07:47.160 --> 1:07:50.120
<v Speaker 1>your Mind is primarily a science podcast, but you know,

1:07:50.120 --> 1:07:53.800
<v Speaker 1>we do get into other topics like this one, especially

1:07:53.840 --> 1:07:57.360
<v Speaker 1>during the month of October. Obviously we get into some

1:07:57.360 --> 1:07:59.880
<v Speaker 1>some Halloween content for sure, so stay with us the

1:08:00.200 --> 1:08:05.240
<v Speaker 1>entire month of October as we explore other topics of

1:08:05.280 --> 1:08:08.280
<v Speaker 1>a spooky nature. Also join us for our Weird House

1:08:08.280 --> 1:08:11.200
<v Speaker 1>Cinema episodes on Fridays. Weird House Cinema is our time

1:08:11.200 --> 1:08:13.200
<v Speaker 1>to set aside most serious concerns and just talk about

1:08:13.200 --> 1:08:15.320
<v Speaker 1>a weird film. And you know, we're going to be

1:08:15.320 --> 1:08:18.000
<v Speaker 1>watching some horror movies this month, so you can watch

1:08:18.040 --> 1:08:20.200
<v Speaker 1>along with us, or you can just tune in and

1:08:20.240 --> 1:08:22.200
<v Speaker 1>listen to our discussions of these films if you're a

1:08:22.200 --> 1:08:25.720
<v Speaker 1>little too creeped out to view them for yourself. And

1:08:25.760 --> 1:08:28.360
<v Speaker 1>then on Mondays we do listener mail and on Wednesdays

1:08:28.360 --> 1:08:29.839
<v Speaker 1>we do a short form monster fact.

1:08:29.760 --> 1:08:33.879
<v Speaker 3>Or artifact Huge thanks to our excellent audio producer JJ Posway.

1:08:34.200 --> 1:08:35.800
<v Speaker 3>If you would like to get in touch with us

1:08:35.840 --> 1:08:38.400
<v Speaker 3>with feedback on this episode or any other, to suggest

1:08:38.520 --> 1:08:40.640
<v Speaker 3>topic for the future, or just to say hello, you

1:08:40.680 --> 1:08:43.600
<v Speaker 3>can email us at contact at stuff to Blow your

1:08:43.640 --> 1:08:52.240
<v Speaker 3>Mind dot com.

1:08:52.320 --> 1:08:55.280
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1:08:55.360 --> 1:08:58.120
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