Showing posts with label The Exorcist. Show all posts
Showing posts with label The Exorcist. Show all posts

Friday 22 September 2023

Friedkin






“I’ve always felt that A Film should first of all 
be an EMOTIONAL Experience
It should make you laugh
or cry, or be scared — 
but it should also inspire
and PROVOKE You…. 
and make you REFLECT.

Over the years, I’ve found that 
people take from The Exorcist 
what they bring TO it — 
if You Believe that The World is a Dark 
and EVIL Place, then The Exorcist 
WILL reinforce that belief…..

…..but if You Believe that 
There is a Force for Good
that COMBATS, and eventually 
TRIUMPHS over Evil 
— then You will be taking out of The Film, 
what WE tried to put IN to it.”

— Friedkin.

Sunday 18 September 2022

What's The Point?



"I think The Point is to make Us despair --

To See Ourselves as... animal and ugly.

To reject the possibility that God could love Us.




  The priests left the room, stepping into the warmth and the dimness of the hall, where they both leaned wearily against the wall, their heads down and arms folded as they listened to the eerie, muffled singing from within. It was Karras who at last broke their silence. “You—you said earlier, Father, there was only one entity we’re dealing with.”


  “Yes.”


  The hushed tones, the lowered heads, were confessional.


  “All the others are but forms of attack,” continued Merrin. “There is one … only one. It is a demon.” There was a silence. Then Merrin stated simply, “I know you doubt this. But this demon I have met once before. And He is powerful, Damien. Powerful.”


  A silence. Then Karras spoke again.


  “We say the demon cannot touch the victim’s will.”


  “Yes, that is so. There is no sin.”


  “Then what would be the purpose of possession? What’s The Point?”


  “Who can know?” answered Merrin. “Who can really hope to know? And yet I think the demon’s target is not the possessed; it is us … the observers … every person in this house. And I think—I think the point is to make us despair; to reject our own humanity, Damien : to see ourselves as ultimately bestial, vile and putrescent; without dignity; ugly; unworthy. And there lies the heart of it, perhaps: in unworthiness. For I think belief in God is not a matter of reason at all; I think it finally is a matter of love: of accepting the possibility that God could ever love us.”


  Merrin paused, then continued more slowly and with an air of introspection: “Again, who really knows. But it is clear—at least to me—that the demon knows where to strike. Oh, yes, he knowsLong ago I despaired of ever loving my neighbor. Certain people … repelled me. And so how could I love them? I thought. It tormented me, Damien; it led me to despair of myself and from that, very soon, to despair of my God. My faith was shattered.”


  Surprised, Karras turned and looked at Merrin with interest. “And what happened?” he asked.


  “Ah, well … at last I realized that God would never ask of me that which I know to be psychologically impossiblethat the love which He asked was in my will and not meant to be felt as emotion. No. Not at all. He was asking that I act with love; that I do unto others; and that I should do it unto those who repelled me, I believe, was a greater act of love than any other.” Merrin lowered his head and spoke even more softly. “I know that all of this must seem very obvious to you, Damien. I know. But at the time I could not see it. Strange blindness. How many husbands and wives,” Merrin uttered sadly, “must believe they have fallen out of love because their hearts no longer race at the sight of their beloveds. Ah, dear God!” He shook his head. And then he nodded. “There it lies, I think, Damien … possession; not in wars, as some tend to believe; not so much; and very rarely in extraordinary interventions such as here … this girl … this poor child. No, I tend to see possession most often in the little things, Damien: in the senseless, petty spites and misunderstandings; the cruel and cutting word that leaps unbidden to the tongue between friends. Between lovers. Between husbands and wives. Enough of these and we have no need of Satan to manage our wars; these we manage for ourselves … for ourselves.”


  The lilting singing in the bedroom could still be heard, drawing Merrin to look up at the door with a distant stare. “And yet even from this—from evil—there will finally come good in some way; in some way that we may never understand or even see.” Merrin paused. “Perhaps evil is the crucible of goodness,” he brooded. “And perhaps even Satan—Satan, in spite of himself—somehow serves to work out the will of God.”


  Merrin said no more, and for a time they stood in silence while Karras reflected; until another objection came to his mind. “Once the demon’s driven out,” he asked, “what’s to keep it from coming back in?”


  “I don’t know,” Merrin answered. “And yet it never seems to happen. No, never.” Merrin put a hand to his face, pinching tightly at the corners of his eyes. “ ‘Damien’ … what a wonderful name,” he murmured. Karras heard exhaustion in his voice. And something else. Some anxiety. Something like repression of pain.


  Abruptly, Merrin pushed himself away from the wall, and with his face still hidden in his hand, he excused himself and hurried down the hall to a bathroom. What was wrong? wondered Karras. He felt a sudden envy and admiration for the exorcist’s strong and simple faith. Then he turned toward the door. The singing. It had stopped. Had the night at last ended?



  The priests left the room, stepping into the warmth and the dimness of the hall, where they both leaned wearily against the wall, their heads down and arms folded as they listened to the eerie, muffled singing from within. It was Karras who at last broke their silence. “You—you said earlier, Father, there was only one entity we’re dealing with.”


  “Yes.”


  The hushed tones, the lowered heads, were confessional.


  “All the others are but forms of attack,” continued Merrin. “There is one … only one. It is a demon.” There was a silence. Then Merrin stated simply, “I know you doubt this. But this demon I have met once before. And He is powerful, Damien. Powerful.”


  A silence. Then Karras spoke again.


  “We say the demon cannot touch the victim’s will.”


  “Yes, that is so. There is no sin.”


  “Then what would be the purpose of possession? What’s The Point?”


  “Who can know?” answered Merrin. “Who can really hope to know? And yet I think the demon’s target is not the possessed; it is us … the observers … every person in this house. And I think—I think the point is to make us despair; to reject our own humanity, Damien : to see ourselves as ultimately bestial, vile and putrescent; without dignity; ugly; unworthy. And there lies the heart of it, perhaps: in unworthiness. For I think belief in God is not a matter of reason at all; I think it finally is a matter of love: of accepting the possibility that God could ever love us.”


  Merrin paused, then continued more slowly and with an air of introspection: “Again, who really knows. But it is clear—at least to me—that the demon knows where to strike. Oh, yes, he knowsLong ago I despaired of ever loving my neighbor. Certain people … repelled me. And so how could I love them? I thought. It tormented me, Damien; it led me to despair of myself and from that, very soon, to despair of my God. My faith was shattered.”


  Surprised, Karras turned and looked at Merrin with interest. “And what happened?” he asked.


  “Ah, well … at last I realized that God would never ask of me that which I know to be psychologically impossiblethat the love which He asked was in my will and not meant to be felt as emotion. No. Not at all. He was asking that I act with love; that I do unto others; and that I should do it unto those who repelled me, I believe, was a greater act of love than any other.” Merrin lowered his head and spoke even more softly. “I know that all of this must seem very obvious to you, Damien. I know. But at the time I could not see it. Strange blindness. How many husbands and wives,” Merrin uttered sadly, “must believe they have fallen out of love because their hearts no longer race at the sight of their beloveds. Ah, dear God!” He shook his head. And then he nodded. “There it lies, I think, Damien … possession; not in wars, as some tend to believe; not so much; and very rarely in extraordinary interventions such as here … this girl … this poor child. No, I tend to see possession most often in the little things, Damien: in the senseless, petty spites and misunderstandings; the cruel and cutting word that leaps unbidden to the tongue between friends. Between lovers. Between husbands and wives. Enough of these and we have no need of Satan to manage our wars; these we manage for ourselves … for ourselves.”


  The lilting singing in the bedroom could still be heard, drawing Merrin to look up at the door with a distant stare. “And yet even from this — from evil — there will finally come good in some way; in some way that we may never understand or even see.” Merrin paused. “Perhaps evil is the crucible of goodness,” he brooded. “And perhaps even Satan — Satan, in spite of himself — somehow serves to work out the will of God.”


  Merrin said no more, and for a time they stood in silence while Karras reflected; until another objection came to his mind. “Once the demon’s driven out,” he asked, “what’s to keep it from coming back in?”


  “I don’t know,” Merrin answered. “And yet it never seems to happen. No, never.” Merrin put a hand to his face, pinching tightly at the corners of his eyes. “ ‘Damien’ … what a wonderful name,” he murmured. Karras heard exhaustion in his voice. And something else. Some anxiety. Something like repression of pain.


  Abruptly, Merrin pushed himself away from the wall, and with his face still hidden in his hand, he excused himself and hurried down the hall to a bathroom. What was wrong? wondered Karras. He felt a sudden envy and admiration for the exorcist’s strong and simple faith. Then he turned toward the door. The singing. It had stopped. Had the night at last ended?

Thursday 1 October 2020

And The Gemini Killer was Born.




He felt at the kettle. Just warm. A few more minutes. He thought about Lucifer again, that being of unthinkable radiance. The Catholics said his nature was changeless. And so? Could he really have brought sickness and death to the world? Be the author of nightmarish evil and cruelty? It didn't make sense. Even old Rockefeller had handed out dimes now and then. He thought of the Gospels, all those people possessed. By what? Not fallen angels, he thought. Only goyim mix up devils with dybbuks. It's a joke. These were dead people trying to make a comeback. Cassius Clay can do it endlessly but not a poor dead tailor? 

Satan didn't run around invading living bodies; not even the Gospels said that, reflected Kinderman. Oh, yes, Jesus made a joke about it once, he conceded. The apostles had just come to him, breathless and full of themselves with their successes in casting out demons. Jesus nodded and kept a straight face as he told them, "Yes, I saw Satan falling like lightning from heaven." It was a wryness, a gentle pulling of the leg. But why lightning? Kinderman wondered. Why did Christ call Satan the "Prince of This World"?

A few minutes later, he made a cup of tea and took it up to his den. He closed the door softly, felt his way to the desk, and then turned on the light and sat down. He read the file.

The Gemini killings were confined to San Francisco and had spanned a range of seven years from 1964 to 1971, when the Gemini was killed by a rain of bullets while climbing a girder of the Golden Gate Bridge, where the police had entrapped him after countless failed attempts. During his lifetime he had claimed responsibility for twenty-six murders, each one savage and involving mutilations. The victims were both males and females, of random age, sometimes even children, and the city lived in terror, even though the Gemini's identity was known. The Gemini had offered it himself in a letter to the San Francisco Chronicle immediately after the first of his murders. 

He was James Michael Vennamun, the thirty-year-old son of a noted evangelist whose meetings had been televised nationally every Sunday night at ten o'clock. But the Gemini, in spite of this, could not be found, even with the help of the evangelist, who retired from public view in 1967. When finally killed, the Gemini's body fell into the river, and though days of dredging had failed to rum it up there was little doubt about his death. A fusillade of hundreds of bullets had hit his body. And the murders had then ceased.



Kinderman quietly turned the page. This section concerned the mutilations. Abruptly he stopped and stared at a paragraph. The hairs on his neck prickled up. Could this be? he thought. My God, it couldn't! And yet there it was. He looked up and breathed and thought for a while. Then he went on.

He came to the psychiatric profile, based largely on the Gemini's rambling letters and a diary he'd kept in his youth. The Gemini's brother, Thomas, was a twin. He was mentally retarded and lived in a trembling terror of darkness, even when others were around. He slept with a light on. The father, divorced, took little care of the boys, and it was James who parented and cared for Thomas.

Kinderman was soon absorbed in The Story.

With vacant, meek eyes Thomas sat at a table while James made more pancakes for him. Karl Vennamun lurched into the kitchen clad only in pajama bottoms. He was drunk. He was carrying a shot glass and a bottle of whiskey that was almost drained. He looked at James blearily. "What are you doing?" he demanded harshly.

"Fixing Tommy more pancakes, " said James. He was walking past his father with a plateful when Vennamun savagely struck his face with the back of his hand and knocked him to the floor.

"I can see that, you snotty little bastard, " snarled Vennamun. "I said no food for him today! He dirtied his pants!"

"He can't help it!" James protested. Vennamun kicked him in the stomach, then advanced on Thomas, who was shaking with fear.

"And you! You were told not to eat! Didn't you hear me?" There were dishes of food on the table, and Vennamun swept them to the floor with his hand. "You little ape, you'll learn obedience and cleanliness, damn you!" The evangelist pulled the boy upright with his hands and began to drag him toward a door that led outside. Along the way, he cuffed him. "You're like your mother! You're filth. You're a filthy Catholic bastard."

Vennamun dragged the boy outside and to the door of the cellar. The day was bright on the hills of the wooded Reyes Peninsula. Vennamun pulled open the cellar door. "You're going down in the cellar with the rats, goddamn you!"

Thomas started trembling and his large, doe eyes were shining with fright. He cried, "No! No, don't put me in the dark! Papa, please! Please—''

Vennamun slapped him and hurled him down the stairs.
Thomas cried out, "Jim! Jim!''

The cellar door was closed and bolted. "Yeah, the rats'll keep him busy," snarled Vennamun drunkenly.

The terrified screaming began.

Later, Vennamun tied his son James to a chair, and then sat and watched television and drank. At last he fell asleep. But James heard the shrieking throughout the night.

By daybreak, there was silence. Vennamun awakened, untied James, and then went outside and opened the cellar door. "You can come out now," he shouted down into the darkness. He got no reply. Vennamun watched as James ran down the stairs. Then he heard someone weeping. Not Thomas. James. He knew that his brother's mind was gone.

Thomas was permanently institutionalized in the San Francisco State Mental Hospital. James saw him whenever he could, and at the age of sixteen ran away from home and went to work as a packing boy in San Francisco. Each evening he went to visit Thomas. He would hold his hand and read children's storybooks to him. He would stay with him until he was asleep. This went on until one evening in 1964. It was a Saturday. James had been with Thomas all day.

It was nine p.m. Thomas was in bed. James was in a chair at his bedside, close to him, while a doctor checked Thomas' heart. He removed the stethoscope from his ears and smiled at James. "Your brother's doing just fine.''

A nurse put her head in the door and spoke to James. "Sir, I'm sorry, but visiting hours are over."

The doctor motioned James to remain in his chair, and then walked to the door. "Let me speak to you a moment, Miss Reach. No, out here in the hall. " They stepped outside. "It's your first day here, Miss Reach ?''

"Yes, it is."

"Well, I hope you're going to like it here,'' said the doctor.

"I'm sure I will."

"The young man with Tom Vennamun is his brother. I'm sure you couldn't miss it. "

"Yes, I noticed,'' said Keach.

"For years he's come faithfully every night. We allow him to stay until his brother falls asleep. Sometimes he stays the whole night. It's all right. It's a special case," said the doctor.

"Oh, I see."

"And, look, the lamp in his room. The boy is terrified of darkness. Pathologically. Never turn it off. I'm afraid for his heart. It's terribly weak. "

"I'll remember," said the nurse. She smiled.

The doctor smiled back. "Well, I'll see you tomorrow, then. Good night."

"Good night, Doctor." Nurse Keach watched him walk down the hall, and her smile immediately turned down to a scowl. She shook her head and muttered, "Dumb. "

In the room, James gripped his brother's hand. He had the storybook in front of him, but he knew all the words; he had said them a thousand times before: " 'Good night, little house, and good night, mouse. Good night, comb, and good night, brush. Good night, nobody. Good night, mush. And good night to the old lady whispering "hush.'' Good night, stars. Good night, air. Good night, noises everywhere.' " James closed his eyes for a moment, weary. Then he looked to see if Thomas was asleep. He wasn 't. He was staring up at the ceiling. James saw a tear rolling down from his eye.

Thomas stammered, "I l-l-l-love you, J-J-J-James. "

"I love you, Tom," his brother said softly. Thomas closed his eyes and was soon asleep.

After James left the hospital, Nurse Reach walked past the room. She stopped and came back. She looked in. She saw Thomas alone and asleep. She came into the room, turned off the lamp and then closed the door behind her when she left. "A special case,'' she muttered. She returned to her office and her charts.

In the middle of the night, a shriek of terror sounded in the hospital. Thomas had awakened. The shrieks continued for several minutes. Then the silence was abrupt. Thomas Vennamun was dead.

And the Gemini Killer was born.


Kinderman looked up at a window. It was dawn. He felt strangely moved by what he had read. Could he have pity for such a monster? He thought again of the mutilations. Vennamun's logo had been God's finger touching Adam's; thus always the severing of the index finger. And there was always the K at the start of one of the victims' names. Vennamun, Karl.

He finished the report: "Subsequent killings of initial K victims indicate proxy murders of the father, whose eventual dropout from public life suggests the Gemini's secondary motive, specifically destruction of the father's career and reputation by way of connection with the Gemini's crimes."

Kindernian stared at the file's last page. He removed his glasses and looked again. He blinked. He didn't know what to make of it.

He jumped to the telephone just as it rang."Yes, Kinderman here," he said softly. He looked at the time and felt afraid. He heard Atkins' voice. Then he didn't. Only buzzings. He felt cold and numb and sick to his soul.

Father Dyer had been murdered.


PART TWO


The greatest event in the history of the Earth,
now  taking place, may indeed be the gradual
discovery, by those with eyes to see, not merely
of Some Thing but of Some One at the peak
created by the convergence of the evolving
Universe upon itself. . . . There is only one Evil: Disunity.

Pierre Teilhard de Chardin

Sunday 24 May 2020

BLACK BUG ROOM


“And so then, The Student would leave the room, have a real let-down and then begin to exhibit acute neurotic symptoms, as well as a complete inability to do Intellectual Work.

In effect, if you begin pulling-up in Analysis what had happened to these people, on an unconscious level, the effect was as-though a large, slightly-more-than-man-sized black beetle had performed sodomic rape on them.”



"It doesn't kill you. 

What it does is make you feel like you're in a noisy little dark room... naked and ashamed... and there are things in the dark that need to hurt you because you're bad... little pinching things that go in your ears and crawl on the inside of your skull. 

And you know that if the noise and the crawling would stop... that you could remember how to get out... 

But you never, ever will."


— Glory describing the effects of her brain suck to Tara, 
Buffy the Vampire Slayer




Described in the Illuminatus! novels as Chapel Perilous. All the principal characters have to "walk that lonesome valley" to the Chapel and confront their deepest and most primal fears before moving on. Some require repeat visits.

Room 101 in George Orwell's Nineteen Eighty-Four is the Black Bug room made manifest. With, for Winston Smith, extra added rats.

Friday 13 March 2020

NINEVEH










Prologue 
Northern Iraq… 

THE BLAZE OF sun wrung pops of sweat from the old man’s brow, yet he cupped his hands around the glass of hot sweet tea as if to warm them. He could not shake the premonition. It clung to his back like chill wet leaves. 

The dig was over. The tell had been sifted, stratum by stratum, its entrails examined, tagged and shipped: the beads and pendants; glyptics; phalli; ground-stone mortars stained with ocher; burnished pots. Nothing exceptional. An Assyrian ivory toilet box. And man. The bones of man. The brittle remnants of cosmic torment that once made him wonder if matter was Lucifer upward-groping back to his God. And yet now he knew better. The fragrance of licorice plant and tamarisk tugged his gaze to poppied hills; to reeded plains; to the ragged, rock-strewn bolt of road that flung itself headlong into dread. Northwest was Mosul; east, Erbil; south was Baghdad and Kirkuk and the fiery furnace of Nebuchadnezzar. He shifted his legs underneath the table in front of the lonely roadside chaykhana and stared at the grass stains on his boots and khaki pants. He sipped at his tea. The dig was over. What was beginning? He dusted the thought like a clay-fresh find but he could not tag it. 

Someone wheezed from within the chaykhana: the withered proprietor shuffling toward him, kicking up dust in Russian-made shoes that he wore like slippers, groaning backs pressed under his heels. The dark of his shadow slipped over the table. 

"Kaman chay, chawaga?” 

The man in khaki shook his head, staring down at the laceless, crusted shoes caked thick with debris of the pain of living. The stuff of the cosmos, he softly reflected: matter; yet somehow finally spirit. Spirit and the shoes were to him but aspects of a stuff more fundamental, a stuff that was primal and totally other. 

The Shadow shifted. The Kurd stood waiting like an ancient debt. The old man in khaki looked up into eyes that were damply bleached as if the membrane of an eggshell had been pasted over the irises. Glaucoma. Once he could not have loved this man. He slipped out his wallet and probed for a coin among its tattered, crumpled tenants: a few dinars; an Iraqi driver’s license; a faded plastic Catholic calendar card that was twelve years out of date. It bore an inscription on the reverse: WHAT WE GIVE TO THE POOR IS WHAT WE TAKE WITH US WHEN WE DIE. He paid for his tea and left a tip of fifty fils on a splintered table the color of sadness. 

He walked to his jeep. The rippling click of key sliding into ignition was crisp in the silence. For a moment he paused and stared off broodingly. In the distance, shimmering in heat haze that made it look afloat like an island in the sky, loomed the flat-topped, towering mound city of Erbil, its fractured rooftops poised in the clouds like a rubbled, mud-stained benediction. 

The leaves clutched tighter at the flesh of his back. 

Something was waiting. 

“Allah ma’ak, chawaga.” 

Rotted teeth. The Kurd was grinning, waving farewell. The man in khaki groped for a warmth in the pit of his being and came up with a wave and a mustered smile. It dimmed as he looked away. He started the engine, turned in a narrow, eccentric U and headed toward Mosul. The Kurd stood watching, puzzled by a heart-dropping sense of loss as the jeep gathered speed. What was it that was gone? What was it he had felt in the stranger’s presence? Something like safety, he remembered; a sense of protection and deep well-being. Now it dwindled in the distance with the fast-moving jeep. He felt strangely alone. 

By ten after six the painstaking inventory was finished. The Mosul curator of antiquities, an Arab with sagging cheeks, was carefully penning a final entry into the ledger on his desk. For a moment he paused, looking up at his friend as he dipped his penpoint into an inkpot. The man in khaki seemed lost in thought. He was standing by a table, hands in his pockets, staring down at some dry, tagged whisper of the past. Curious, unmoving, for moments the curator watched him, then returned to the entry, writing in a firm, very small neat script until at last he sighed, setting down the pen as he noted the time. The train to Baghdad left at eight. He blotted the page and offered tea. 

His eyes still fixed upon something on the table, the man in khaki shook his head. The Arab watched him, vaguely troubled. What was in the air? There was something in the air. He stood up and moved closer; then felt a vague prickling at the back of his neck as his friend at last moved, reaching down for an amulet and cradling it pensively in his hand. It was a green stone head of the demon Pazuzu, personification of the southwest wind. Its dominion was sickness and disease. The head was pierced. The amulet’s owner had worn it as a shield. 

“Evil against evil,” breathed the curator, languidly fanning himself with a French scientific periodical, an olive-oil thumb-print smudged on its cover. His friend did not move; he did not comment. The curator tilted his head to the side. “Is something wrong?” he asked. 

No answer. 

"Father Merrin?” 

The man in khaki still appeared not to hear, absorbed in the amulet, the last of his finds. After a moment he set it down, then lifted a questioning look to the Arab. Had he said something?

"No, Father. Nothing.” 

They murmured farewells. 

At the door, the curator took the old man’s hand with an extra firmness. 

“My heart has a wish: that you would not go.” His friend answered softly in terms of tea; of time; of something to be done. 

“No, no, no! I meant home!” 

The man in khaki fixed his gaze on a speck of boiled chickpea nestled in a corner of the Arab’s mouth; yet his eyes were distant. “Home,” he repeated. 

The word had the sound of an ending. 

“The States,” the Arab curator added, instantly wondering why he had. 

The man in khaki looked into the dark of the other’s concern. He had never found it difficult to love this man. “Good-bye,” he said quietly; then quickly turned and stepped out into the gathering gloom of the streets and a journey home whose length seemed somehow undetermined. 

“I will see you in a year!” the curator called after him from the doorway. But the man in khaki never looked back. The Arab watched his dwindling form as he crossed a narrow street at an angle, almost colliding with a swiftly moving droshky. Its cab bore a corpulent old Arab woman, her face a shadow behind the black lace veil draped loosely over her like a shroud. He guessed she was rushing to some appointment. He soon lost sight of his hurrying friend. 

The man in khaki walked, compelled. Shrugging loose of the city, he breached the outskirts, crossing the Tigris with hurrying steps, but nearing the ruins, he slowed his pace, for with every step the inchoate presentiment took firmer, more terrible form. 

Yet he had to know. He would have to prepare. 

A wooden plank that bridged the Khosr, a muddy stream, creaked under his weight. And then he was there, standing on the mound where once gleamed fifteen-gated Nineveh, feared nest of Assyrian hordes. Now the city lay sprawled in the bloody dust of its predestination. And yet he was here, the air was still thick with him, that Other who ravaged his dreams. 

The man in khaki prowled the ruins. The Temple of Nabu. The Temple of Ishtar. He sifted vibrations. At the palace of Ashurbanipal he stopped and looked up at a limestone statue hulking in situ. Ragged wings and taloned feet. A bulbous, jutting, stubby penis and a mouth stretched taut in feral grin. The demon Pazuzu. 

Abruptly the man in khaki sagged. 
He bowed his head. 
He knew. 
It was coming. 

He stared at the dust and the quickening shadows. The orb of the sun was beginning to slip beneath the rim of the world and he could hear the dim yappings of savage dog packs prowling the fringes of the city. He rolled his shirtsleeves down and buttoned them as a shivering breeze sprang up. Its source was southwest. 

He hastened toward Mosul and his train, his heart encased in the icy conviction that soon he would be hunted by an ancient enemy whose face he had never seen. 

But he knew his name.





Biblical Nineveh

In the Hebrew Bible, Nineveh is first mentioned in Genesis 10:11: “Ashur left that land, and built Nineveh”

Some modern English translations interpret “Ashur” in the Hebrew of this verse as the country “Assyria” rather than a person, thus making Nimrod, rather than Ashur, the founder of Nineveh. 

Sir Walter Raleigh’s notion that Nimrod built Nineveh, and the cities in Genesis 10:11–12, has also been refuted by scholars.

The discovery of the fifteen Jubilees texts found amongst the Dead Sea Scrolls, has since shown that, according to the Jewish sects of Qumran, Genesis 10:11 affirms the apportionment of Nineveh to Ashur. 

The attribution of Nineveh to Ashur is also supported by the Greek Septuagint, King James Bible, Geneva Bible, and by Historian Flavius Josephus in his Antiquities of the Jews (Antiquities, i, vi, 4). 

Nineveh was the flourishing capital of the Assyrian Empire and was the home of King Sennacherib, King of Assyria, during the Biblical reign of King Hezekiah (×™ְ×—ִ×–ְקִ×™ָּהוּ) and the lifetime of Judean prophet Isaiah (ישעיה). 

As recorded in Hebrew scripture, Nineveh was also the place where Sennacherib died at the hands of his two sons, who then fled to the vassal land of ’rrt Urartu. 

The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against Nineveh. Its ruin and utter desolation are foretold. Its end was strange, sudden, and tragic. 

According to the Bible, it was God’s doing, His judgment on Assyria’s pride (Isaiah 10:5–19). In fulfillment of prophecy, God made “an utter end of the place”. It became a “desolation”. 

The prophet Zephaniah also predicts its destruction along with the fall of the empire of which it was the capital. Nineveh is also the setting of the Book of Tobit.

The Book of Jonah, set in the days of the Assyrian empire, describes it as an “exceedingly great city of three days’ journey in breadth”, whose population at that time is given as “more than 120,000”. 

Genesis 10:11-12 lists four cities “Nineveh, Rehoboth, Calah, and Resen”, ambiguously stating that either Resen or Calah is “the great city.” 

The ruins of Kuyunjiq, Nimrud, Karamles and Khorsabad form the four corners of an irregular quadrangle. 

The ruins of the “great city” Nineveh, with the whole area included within the parallelogram they form by lines drawn from the one to the other, are generally regarded as consisting of these four sites. 

The description of Nineveh in Jonah likely was a reference to greater Nineveh, including the surrounding cities of Rehoboth, Calah and Resen. 

The Book of Jonah depicts Nineveh as a wicked city worthy of destruction. God sent Jonah to preach to the Ninevites of their coming destruction, and they fasted and repented because of this. 

As a result, God spared the city; when Jonah protests against this, God states He is showing mercy for the population who are ignorant of the difference between right and wrong (“who cannot discern between their right hand and their left hand”) and mercy for the animals in the city.

Nineveh’s repentance and salvation from evil can be found in the Hebrew Tanakh (aka the Old Testament and used by Christians Bible and Muslims Quran. To this day, Syriac and Oriental Orthodox churches commemorate the three days Jonah spent inside the fish during the Fast of Nineveh. 

The Christians observing this holiday fast by refraining from food and drink. Churches encourage followers to refrain from meat, fish and dairy products.