Charles Halton

Friedman and Dolansky and Biblical Hot Potatoes

Richard Elliot Friedman and Shawna Dolansky have started a new series of pieces appearing in the Huffington Post to coincide with their new book, The Bible Now. According to their description they will try to “to help people understand the Bible’s place on five major issues of our time: homosexuality, abortion, women, the death penalty and the earth.” In so doing they will not outwardly argue for one side of these issues but instead present “information” associated with them:

Our job is only to present the information, not to persuade you to be for or against abortion, for example. But whatever position you take on abortion, you should be better informed of the evidence. And you should be able to explain your position to yourself and others. And you should be able to defend your position in arguments better. You may change your mind. You may not. But our goal is to give you as much good information as possible. You can do with it what you will.

It will be interesting to see how this unfolds. However, I can’t help but feeling that Friedman and Dolansky are side-stepping the heavy lifting. It is quite easy to just present the “information” which I am guessing will only muddy the waters of these issues by pointing out the variety of different ancient viewpoints or points of complication regarding these topics. It is quite a more difficult task to build some sort of overarching perspective that attempts to integrate ancient and modern cultures and perspectives. Yet, even though it is far simpler, revealing the complexities is an important step in this process.

Charles Halton

Ritual & The Prayer to Any God

Here is the second video in the series that I am producing to coincide with the publication of the forthcoming monograph, Reading Akkadian Prayers in the SBL ANE Monographs series. I edited two prayers for this volume; the “Prayer to Any God” is one of them (for a translation of this prayer and the introductory video click here). This video briefly–it is under 2 minutes–explores the role of rituals within religions and the “Prayer to Any God” in particular.  Enjoy and let me know what you think.

Prayer to Any God Rituals from Charles Halton on Vimeo.

Charles Halton

Schneider’s Forthcoming Book on Mesopotamian Religion

Tammi Schneider, Professor of Religion at Claremont, has a new book slated for release by Eerdmans in the latter part of June, An Introduction to Ancient Mesopotamian Religion. It certainly will be an introduction–at only 160 pages it will be a quick read (however, I really like short books that are well written). As soon as I can get my hands on a copy I will provide a review.

Charles Halton

Hackett and Huehnergard on the Value of Humanities Research

Jo Ann Hackett and John Huehnergard wrote a very good op-ed piece in the Austin American-Statesman in which they outline the benefits of academic research in the humanities.  It is definitely worth a look in this age in which many trustees and regents increasingly view research in the humanities as superfluous and even expendable appendages within higher education.

Charles Halton

Cool Books

Here are some new books that look promising to me. I haven’t read these yet but they will be making their way into my library. The list is not exhaustive and in no particular order:

The Royal Inscriptions of Esarhaddon, King of Assyria (680-669 BC)

The Royal Inscriptions of Esarhaddon, King of Assyria (680-669 BC)
EIS – Eisenbrauns 4
by Erle Leichty
Eisenbrauns, 2011
xxxv + 340 pages + CD, English
Cloth, 8.5 x 11 inches
ISBN: 9781575062099
List Price: $89.50
Your Price: $80.55
www.eisenbrauns.com/item/LEIROYALI

Homer’s Odyssey and the Near East by Bruce Louden (Cambridge, 2011).

The Pleasures of Reading in an Age of Distraction by Alan Jacobs (Oxford, 2011).

The Ethics of Sightseeing by Dean MacCannell (University of California, 2011).

A. Jacquet, Florilegium marianum XII, Documents relatifs aux dépenses pour le culte, Mémoires de NABU 13, Paris, 2011.

Demonic Desires: “Yetzer Hara” and the Problem of Evil in Late Antiquity by Ishay Rosen-Zvi (Penn, 2011).

Charles Halton

A Prayer to Any God Introduction Video

In anticipation of the publication of the prayers that I contributed to the forthcoming Reading Akkadian Prayers volume coming out in the SBL Ancient Near East Monographs series I am going to release a series of short videos, each under a minute and a half, that introduce or discuss certain aspects of these prayers.

The first prayer is quite well known both within Assyriology and Old Testament studies, “A Prayer to Any God.”  The prayer was included in ANET under the title, “Prayer to Every God,” but this was a misnomer since the prayer is not directed at every god, but rather, to the particular deity that the petitioner offended.

Here is the video–let me know what you think of it.

Prayer to Any God Intro from Charles Halton on Vimeo.

Here is a pre-publication draft of my translation of the prayer:

1. May the anger of the lord’s heart relent.
2. May the god who I do not know relent.
3. May the goddess who I do not know relent.
4. May whichever god relent.
5. May whichever goddess relent.
6. May the heart of my god relent.
7. May the heart of my goddess relent.
8. May (both) god and goddess relent.
9. May the god who is angry with me relent.
10. May the goddess who is angry with me relent.
Lines 11–16 are poorly preserved.
17. The food that I would find I did not eat by myself.
18. The water that I would find I did not drink by myself.
19. I broke my god’s taboo in ignorance.
20. I crossed my goddess’s bounds in ignorance.
21. O lord, my wrongs are many, great are my sins.
22. O my god, my wrongs are many, great are my sins.
23. O my goddess, my wrongs are many, great are my sins.
24. O whichever god, my wrongs are many, great are my sins.
25. O whichever goddess, my wrongs are many, great are my sins.
26. The wrong which I did, I do not know.
27. The sin which I committed, I do not know.
28. The taboo which I broke, I do not know.
29. The bounds I crossed, I do not know.
30. A lord glowered at me in the rage of his heart.
31. A god has made me confront the anger of his heart.
32. A goddess has become angry with me and has made me sick.
33. Whichever god has caused me to burn.
34. Whichever goddess has set down affliction (upon me).
35. I would constantly seek (for help) but no one would help me.
36. I cried but they (i.e., no one) did not approach me.
37. I would give a lament but no one would hear me.
38. I am distressed; I am alone; I cannot see.
39. I search constantly for my merciful god (and) I utter a petition.
40. I kiss the feet of my goddess, I keep crawling before you.
41. To whichever god, return to me, I implore you (lit., I speak a petition)!
42. To whichever goddess, return to me, I implore you!
43. O lord, return to me, I implore you!
44. O goddess, look at me, I implore you!
45. Whichever god, return to me, I implore you!
46. Whichever goddess, return to me, I implore you!
47. How long, my god,until your…heart…
48. How long, my goddess, until your . . . mood will rest?
49. How long, whichever god, until your . . . anger subsides?
50. How long, whichever goddess, until your estranged heart relents?
51. Humanity is deaf and does not know anything.
52. Humanity—by whatever name—what do they know?
53. Whether (a person) does wrong or good they are ignorant.
54. Lord, do not turn away your servant.
55. They are (lit. he is) lying in swamp water—help them (lit. him)!
56. The sin that I committed turn into good.
57. The wrong (that) I did let the wind carry away.
58. My many sins strip away like a garment.

Charles Halton

Was Osama bin Laden ‘Uncivilized’?

Yesterday the Washington Post published an opinion piece written by the president of Pakistan, Asif Ali Zardari. In the essay Zardari says:

Although the events of Sunday were not a joint operation, a decade of cooperation and partnership between the United States and Pakistan led up to the elimination of Osama bin Laden as a continuing threat to the civilized world.

At the end of this statement he makes an implied contrast between two ways of living: the “civilized world” and the supposed “uncivilized world.” In this particular case it there is no doubt that the “uncivilized world” that he refers to is that vision of humanity that advocates violent Islamist extremism. However, “civilization” is a very flexible word that people of various backgrounds, time periods, and contexts have used for great rhetorical effect.

David Wengrow examines just this fact in his meticulously researched and well written new book, What Makes Civilization: The Ancient Near East and the Future of the West (Oxford, 2010). He argues that ever since Western Europeans discovered the writings and ruins of ancient Iranian, Mesopotamian, and Egyptian cultures, various political and national movements have used them in order to demonstrate how “advanced” their own positions were. For instance, after the agents of the French Revolution appropriated the Louvre palace they moved the mummified remains of ancient kings that were previously on display in the streets of Paris into the home of former French monarchs–if this isn’t a bold statement I don’t know what is. Even the term “ancient” when applied to distant cultures projects an implication that we have “moved past” the ideas and way of life that they inhabited.

One of the earliest uses of “civilized” and “civilization” was to denote urban areas. Accordingly, early European attempts at composing a history of the ancient world revolved around charting the establishment of sedentary societies, cities, kingdoms, and then empires. Concomitantly, the foci of most early historiography–and we still have yet to advance very far beyond this–are the pivotal individuals and families who brought urban societies together and led them as well as the wars and struggles over control of these areas and the resources that supported them.

An extension of the urban vision of “civilization” links the ideas and perspectives common to urban areas and sets them over and against those of non-urban people groups. This leads to a whole host of derivative assumptions such as a reflex that links writing and scribal activity exclusively to places and time periods of centralized urban power.

I think some of these assumptions underlie president Zardari’s comment. By his use of “civilized” I think he draws on the several centuries of history behind this word and the ideological uses of it to elevate his outlook and way of life drawn from the reservoirs of urbanity, cosmopolitanism, and the concentration and display of wealth and status over and against an ideology that he links with rural, migratory, and egalitarian communities–notice the world’s (and the Pakistani intelligence service’s, even if only feigned) complete surprise that Osama bin Laden was living in a virtual suburb of the nation’s capital contrasted against the popular image of bin Laden as a scraggly, nomadic, insect-eating mountain man.

Now, I am no defender of the ideologies espoused by bin Laden and his ilk but I think we need to be careful concerning the images that we form of ourselves and those that differ from us as well as the words that we choose to represent these differences. After all, this previously conceived scavenging cave-dweller was actually a millionaire living in an affluent neighborhood within a short stroll from the nation’s military school. Many of the polarities and distinctions that we construct, including those behind “civilized” and “uncivilized,” do not hold up in reality.

Maybe if the people involved in the hunt for bin Laden had read Wengrow’s book and thought through some of the assumptions and rhetoric that we form about ourselves and others this chase would not have taken a decade to reach its conclusion.

Charles Halton

Reflections upon the Death of bin Laden

This morning I watched the jubilant celebrations of people across the United States as they were buoyed by the news of the death of Osama bin Laden from the muzzle of CIA and Navy SEAL operatives. On one hand I understand this expression of a primal sense of justice/revenge–especially that which is voiced from people who were directly affected by the events of 9/11 (some of the imagery of certain Psalms comes to mind)–, but I have an overriding sense of regret and sadness. While I am glad that bin Laden is dead I have a small sense of what it took to accomplish this.  I do not have in mind only the official reports of the dead and injured military personnel, “enemy combatants,” and civilians, in the course of the decade long struggle to find bin Laden “dead or alive,” but, rather, on my mind are the hundreds if not thousands of relatively innocent people who were hurt, wounded, and crushed in the process whose names will never be seen in print.

When I was in college I came to know a former Director of Counterintelligence for the CIA. I don’t know if this relationship was due chance or if it was orchestrated–the CIA has hundreds of “P-sources” (Professor-sources) scattered throughout most major universities that identify potential recruits. In any case, I ended up getting to know him quite well–I was invited over to his house for dinner on many occasions, I met pretty much his entire family from children to in-laws, I took a class on the Cold War from him, he spoke on his perspective on the so-called Just War Theory to a Bible study group that I led, and we had countless hours of conversation from everything from Greek mythology to geopolitical diplomacy and spycraft. He taught me quite a lot about what the CIA really does and how they do it, how to decipher press releases and news reports in order to get a deeper understanding on what “really happened,” ways in which CIA employees struggle through the complicated ethical issues that they inevitably face, and many other things.

Apart from the seemingly glamorous aspects of being a spy, the real job basically entails getting people to betray the things that are most significant in their lives whether those are ideas, people, religions, institutions, or countries. The most preferred way of doing this is working with people who cooperate voluntarily–the intelligence is more reliable and things go much smoother in these instances. However, in many cases spies must coerce, manipulate or force people to do this. While there are a few lines that CIA agents are technically not supposed to cross–including having sex with marks and conducting intensive torture–but agents must do pretty much whatever it takes to accomplish a mission. And, in the cases in which agents themselves are not able to actively engage in actions they get others to do this for them–it is not uncommon in the history of the CIA for agents to arrange for prostitutes or narcotics as rewards or entrapments for sources or for captives to be handed over to other governments for interrogation.

In the wake of gaining the access, intelligence, and opportunities that the CIA and Special Forces act upon, countless lives are shattered, broken, and used. This is seen in the statement that the Director made to me, and which is accepted at the Agency and the government, that when a nation commits itself to a certain military or covert action they also commit themselves to whatever means it takes to accomplish this goal. The broken lives–both physical and psychological–include not only people engaged in nefarious activities but also their families, slightly corrupted persons, innocent bystanders, and the CIA agents themselves. After the dust settles on missions or a career every agent then struggles to take account of what they have done and the damage–both intended and unintended–that they have wrought. Most deal with this guilt, regret and otherwise in constructive ways but many do not.

After learning what it really takes to accomplish things like the death of bin Laden–things that are never reported in the news and that most people celebrating in the streets never contemplate–I knew that this life was not for me. I told the former Director of Counterintelligence that I was applying to study at seminary and he was overjoyed for me and he wrote me a letter of recommendation. I’ve never regretted that decision.

It is for these reasons and several others that instead of joy this morning the words of Proverbs 24:17-18 keep reverberating in my ears:

When your enemy falls, do not rejoice; when he stumbles do not let your heart exult. Lest Yahweh see and (it be) bad in his eyes and he turn his wrath away from him.