Honey and Clover Seasons 1 and 2

Yuuta Takemoto is an art school student who lives in the same apartment complex with two other schoolmates. He had a passion for building things such as sculptures. He is friends with Shinobu Morita and Takumi Mayama. Morita is five years older than Takemoto and is unable to graduate because he always missed his classes. Takumi Mayama is an architecture student in the same university. Mayama was in love with Rika Harada, an older woman and a well-known architect.

When Takemoto was introduced to Hagumi Hanamoto, he fell in love at first sight. Morita also likes the girl and was more expressive of his feelings than Takemoto. Unfortunately for Takemoto, Morita and Hagumi seem to like each other a lot. Hagumi is considered a genius at painting and was greatly drawn to Morita’s creativity.

They’re also friends with a pottery student Yamada Ayumi who is head-over-heels with Mayama. Unfortunately, Mayama doesn’t share her feelings and constantly rejects her expressions of love. Hagumi sympathizes with her.

The24-episode series revolves on the friendship, love and heart break that these individuals deal with in college. The sequel Honey and Clover II runs for 12 episodes and focuses on Takemoto’s journey as he deals with rejection.

Yuuta Takemoto

Morita and Hagumi

Hagumi Hanamoto

Mayama and Ayumi

What makes the series endearing is its portrayal of ordinary college students. It has none of the excitement of high school love and courtship, so its approach at romance was a breath of fresh air. It also doesn’t follow the mantra “love conquers all” because of its surprising ending. While most romantic stories tell us that love will find a way, Honey and Clover deals with rejection, heart break and moving on. Not everything has to have a happy ending, but even sad endings are nothing compared to the friendships and good memories that will last for a lifetime.

I loved how it included in the story the reality of losing inspiration while in the middle of completing a project. The struggles of understanding what you want to do in the future as you transition into an adult was also shown. It’s not all about hearts and roses all the time. A grownup has to make painful choices, find a job, and accept that rejection is a reality.

Rating: 7.5 out of 10

An Analysis of the Enuma Elish (The Epic of Creation) or The Seven Tablets of Creation, A Babylonian Creation Myth

*Note: This was a term paper for a class. Since I don't know what grade the professor gave me (or of she even read the paper at all), I decided to post it here.

The Enuma Elish is also called The Seven Tablets of Creation. It documents the Babylonian creation epic. It was recorded in seven clay tablets found at various locations including the infamous library of Ashurbanipal at Nineveh, discovered by Austen Henry Layard. The name of the hero of the epic varies depending on where the tablet is found. The most common version tells of Marduk as the hero. In other versions, the god of the city is considered the hero.

Introduction
The title of the epic is taken from its opening line “When in the height, heaven was not named...” The epic chronicles Marduk’s war against Tiamat. He leads the other gods against the old divinity who had turned against her children.
Besides Marduk’s exploits, the epic also tells about the birth of the gods and goddesses and the creation of the universe.
The epic is generally divided into three sections. These are: the creation myth, the conflict between Marduk and Tiamat, and the invocation to Marduk.
According to the researchers, the purpose of the epic was not to explain the ancient Mesopotamian theology but to glorify Marduk as the chief god, as evidenced by the list of his fifty names. The epic was also used during rituals and celebrations especially on the Babylonian New Year or Akitu.
This paper examines the contents of the epic and how the hero Marduk replaced an old tradition in the form of a battle against Tiamat.

Questions
To understand the significance of the epic, the paper will discuss the important parts such as the creation of the universe and analyze the two characters Tiamat and Marduk. In particular this paper will answer the following questions:
1.What is the type of creation found in the epic?
2.How does this story differ from other creation myths?
3.What are the qualities of the mother Tiamat? What does she represent?
4.What are the qualities of the hero Marduk? What does he represent?
5.How does Marduk differ from other epic heroes?
6.Why is the protagonist a mother instead of a father like in the Kronos myth of the Greeks?

Summary of Enuma Elish
When the heavens and earth did not yet exist, the primeval Apsu came. The chaos Tiamat was next to appear and became the mother of everything. Apsu also symbolized fresh water and Tiamat represented the ocean. When Apsu and Tiamat mingled, Lahmu and Lahamu were formed. They were followed by Ansar and Kisar, who bore Anu. Anu in turn gave birth to Nudimmud, also called Ea, who equaled his strength. It is said that Anu became more powerful than all his forbears.
When Tiamat’s offspring became too loud and obnoxious, she and Apsu became displeased. Apsu decided to kill the young gods even if Tiamat tried to protest. The vizier Mummu, “the fog floating above water,” was summoned and he agreed with Apsu’s plan. Tiamat told Ea about Apsu’s plan. Ea placed Apsu in deep sleep then split Apsu’s sinews and took his crown. Then he bound Apsu and killed him. Mummu was imprisoned.
Ea built his home on Apsu and married Damkina. They had a son named Marduk, sometimes replaced with the name Bel, who was nursed by goddesses and clothed with the aura of the ten gods. He was described as a mighty warrior with dazzling eyes. He had four eyes, four ears and flame shot forth from his mouth. Ea, greatly delighted formed four winds and gave them to his son. While Marduk played with the winds, a hurricane was formed and this angered Tiamat. The other gods were also disturbed so they urged Tiamat to take revenge upon the death of her husband.
These gods conspired with Tiamat to create demons, also called the eleven monsters. These are Basmu, a venomous snake, Usumgallu, a dragon, Musmahhu, an exalted serpent, Mushussu, a furious snake, Lahmu, the Hairy One, Ugallu, Big Weather-Beast, Uridimmu, mad lion, Gitablullu, scorpion-man, Umu dabrutu, violent storms, Kulullu, fish-man, Kusarikku and bull-man. Some versions have different translations of the names.
Tiamat then took Kingu as her husband and was given control of everything including the Tablet of Destinies or Dup Shimati. The other gods, the Igigi and Anunnaki, who were not on Tiamat’s side could not defeat the demons. Soon after, Marduk was summoned when Ea discussed the threat with Ansar. Marduk said that he would deal with the monsters if he becomes their leader. The vizier Kaka was sent to talk to Lahmu and Lahamu. Marduk was finally designated their champion.
Marduk took a bow and arrows, a club, lightning, tongues of flame, a net to trap the entrails of Tiamat, and the four winds. He also fashioned Seven Winds which were placed behind him. He also took his weapon Storm-Flood and rode his chariot of irresistible storm which had four venom-filled horses yoked to it. Beside his chariot were placed raging battle, strife and conflict. He wore a tunic and mail and an aura of terror.
When he came near Tiamat, he used a plant to counter the poison. The other gods milled around Marduk. Kingu fled but was later destroyed by Marduk. His blood was used to create humans who serve the gods.
Tiamat was defeated when Marduk shot her with an arrow. Marduk split her corpse into two, one half became the earth and the other made up the skies. Next, he created the planets, stars, moon, sun and the weather. He also created the calendar. From Tiamat’s eyes flowed the Tigris and Euphrates. He takes the Tablets of Destiny from Kingu as well.
Ea created the first man Lullu from Kingu’s blood.
Marduk became the king of the gods. He divided the gods into upper and lower groups. The gods and goddesses praised him, created Esagil for him, and exalted Marduk by invoking his names.

Analysis of the Myth
To examine Enuma Elish, this paper has divided the epic into three major sections. One will look more closely at the creation of the universe and the next two sections will profile two major characters, Tiamat and Marduk.
I. The Creation of the Universe
This version of the epic is the Babylonian version. Babylon is one of the major cities in the area known as Mesopotamia. It is situated nearest the Euphrates and divided into two along its banks. The land was created through siltation, where the fresh water meet the salt water. The myth takes this inspiration when describing the primary creators Apsu and Tiamat. Apsu was the fresh water, Tiamat the salt water. For the ancients of this region, the mixing of the fresh and salt water symbolized creation. It also places Babylon on the spotlight as the city created by the gods where Marduk reigned supreme.
The cosmic order in the epic reflects the social reality of Mesopotamia. The hierarchy of the gods was very important, especially after Marduk defeated Tiamat. He divided the roles of the gods and even grouped them according to tasks such as the supervision of the netherworld for example. This cosmic hierarchy reflects the need of the ancients in Mesopotamia for a clear political structure because they are made up of different ethnic groups often at conflict with one another. The history of that part of the world is evidence of its chaotic ethnic and political struggles. Marduk’s victory and reorganization of the universe symbolizes a return to order after defeating a threat in the form of Tiamat and her allies.
The conflict between Tiamat and Marduk is considered part of the creation process. It was not until Kingu died that humans were created after all. The conflict between an old deity and a new hero signifies the annual flooding of the rivers. The elements of the wind and water added to the event that the ancients witnessed. For them, it was like the battle of the gods. The water symbolized Tiamat, the chaos, while the wind represented Marduk. In the epic, Marduk was said to have played with the four winds. There was also a passage indicating he created seven winds to guard his back.
The Enuma Elish also explains the purpose of the creation of humans. It was stated clearly that the humans were made to take over the tasks previously done by the gods and goddesses. Humans were the servants of the gods.
II. Tiamat as the Mother and the Enemy
Tiamat represented the primordial ocean in the time of creation as opposed to Apsu who symbolized fresh water. She is described as a glistening, beautiful woman typical of a mother goddess. Sometimes she is referred to as a dragon or a serpent or a body of water.
Tiamat has two aspects in her personality. She is both a creator but she also symbolizes chaos. Without her, creation would not begin. She is even considered more powerful than her first husband and was even the one who designated Kingu as the ruler of the universe and the dispenser of fates to the gods. One of her names was Ummu-Hubur meaning “she who formed all things” which points to her as the primary agent of creation. She was also able to create monsters even after her husband Apsu’s death.
Perhaps Tiamat’s death heralded the shift from a matriarchal society to patriarchal. There are other great goddesses like her in parallel myths who were powerful but were also the agents of violence and destruction.
Tiamat’s name also point out her association with other gods in the region. Perhaps she is a syncretized form of all these deities. Outside the Enuma Elish however, Tiamat is no longer mentioned in other stories. She is similar for example to the Leviathan or Yamm and Tannin of the Hebrew legends.
The eleven monsters she created symbolized different elements. The dragon and serpents represented fire and water. Lahamu was the lightning. The hurricanes symbolized the storm, water, and air. These monsters oppose cosmic order but were later transformed into beneficial forces after Tiamat’s defeat.
When Tiamat gave the Tablets of Destiny to Kingu, she gave up the emblem of supreme authority of the universe. The act symbolized Tiamat giving up her power over the foundations of civilization such as technology, social and religious institutions, and moral and human institutions.
III. Marduk as A Hero
Marduk has the qualities of a creator god. He was the son of Ea the “image fashioner.” Ea was supposedly stronger than his father Anu but Marduk was the strongest of them all. When the gods convened to plan to stop Tiamat, it was Marduk who was confident enough to face her.
Marduk was not a chief god at first, but when the Babylonians became the rulers, his status was elevated. It was therefore necessary to connect him with the other deities. The purpose of the epic after all was to exalt Marduk as the king of the gods.
Marduk is considered a solar deity. His name means “son of the sun.” His physical appearance recalls to mind a dragon. But he also represented the wind.
Even though Marduk officially became part of the Babylonian pantheon, his various attributes point out to his recent origin. He has acquired qualities already present in other gods. His numerous weapons also point to qualities absorbed from other heroes. Perhaps this was needed to make his rule unchallenged. He was even said to have been the one who created and designated Babylon as the “gate of god.” The last part of the epic show the gods giving fealty to Marduk, probably also symbolizing the people’s submission to the Babylonians.
One important aspect of Marduk is how specific he was when he continued the creation of the universe, especially by designating roles to the gods. This is reminiscent of a ruler who has just gained new territory and needed an established network of administrators.
Unlike other epic heroes, Marduk is special because (1) he did not need convincing to face Tiamat; (2) he only had to undergo one test when the gods asked him to make a constellation disappear; (3) he easily defeated Tiamat and encountered very few challenges; (4) and he did not have to die and resurrect. When examined using Joseph Campbell’s The Hero with a Thousand Faces, Marduk fulfills only a few points.

Conclusion
The Enuma Elish offers us an insight into the beliefs of the Babylonians. The epic is an important contribution to the plethora of ancient Asian literature. It offers a point of comparison for other myths and creation stories including those of the Judeo-Christian beliefs.
To answer the questions stated above, here are the insights gleaned from the text.
(1)What is the type of creation found in the epic? (2) and how does this story differ from other creation myths?
The Babylonian creation myth is similar to other myths that begin with a formless state or void. One example is the Greek creation story in Hesiod’s Theogony and the Egyptian version where nothing existed at first.
Like the Greek version, the Babylonian myth began the process of creation when a female and a male deity appeared. Tiamat and Apsu’s offspring came in pairs of one female and one male as well. Lahmu and Lahamu meant the mud and the silt, respectively. Anshar was the sky while Kishar was the earth. Their son Anu was the sky. Anu in turn created Nudimmud or Ea or Enki in other dialects.
One major difference of the Babylonian creation myth from others is that there are at least two more pairs of gods and goddesses before the appearance of the hero Marduk, the deity who will eventually replace Tiamat. Although Tiamat was not explicitly given the title the ruler of the universe, it was she who gave the Tablets of Destiny to her second husband Kingu who became the ruler of the universe for a time.
Tiamat was also a mother goddess, quite different from Kronos in the Greek myths who was the king and the father of the gods.

(3)What are the qualities of the mother Tiamat? What does she represent?
Tiamat represented both creation and chaos. Her nature however as the salt water as opposed to Apsu the fresh water already foreshadows her role in the battle with other gods for power.
Her surrender of the Tablets of Destiny to her second husband Kingu may have represented the transition from a matriarchal society to patriarchal.

(4)What are the qualities of the hero Marduk? What does he represent? (5) and how does Marduk differ from other epic heroes?
Marduk is a solar deity who has the qualities of a culture hero. Unlike other heroes however, he does not fulfill all the qualities in Campbell’s definition. Marduk (1) did not need convincing to face Tiamat, (2) only had to undergo one test when the gods asked him to make a constellation disappear, (3) easily defeated Tiamat and encountered very few challenges, (4) and did not have to die and resurrect.

(6)Why is the protagonist a mother instead of a father like in the Kronos myth of the Greeks?
This perhaps reflects the religious and political climate of the region. Mesopotamia and most of the ancient world had various other powerful goddesses besides Tiamat like Ishtar or Inanna and Cybele, all part of the mother goddess cults that probably existed then. These goddesses embodied the Mother Earth.
Tiamat probably represented the matriarchal society that revered a mother goddess. Ths shift to a patriarchal society was perhaps symbolized by Marduk taking over the kingship of the gods and taking the Tablets of Destiny.

References
King, L.W. Enûma Eliš: The Seven Tablets of Creation. London: Fq Classics, 1902.
Wallis Budge, E.A. The Babylonian Legends of Creation. 1921.

Alamut by Vladimir Bartol

*Note: This was a term paper for a class. Decided to post it here because I don't know what grade the professor gave me.

Introduction
Alamut is a novel by the Slovenian writer Vladimir Bartol. It was published in 1938 and the author dedicated it to Benito Mussolini as a form of sarcasm.

The book chronicles the story of Hassan-i Sabbah and the forces of the Ismaili sect at Alamut fortress from which the title of the book was taken.

The story has helped popularize the Hashshashin or the assassins. Its maxim is “Nothing is true, everything is permitted.” The book is also considered the most popular Slovenian novel. It was also said to be an allegory of the Revolutionary Organization of the Julian March TIGR, an anti-fascist group, and the Italian repression of the Slovene minority in Italy.

Vladimir Bartol
Bartol grew up in a middle class Slovene minority in an Austro-Hungarian city. His mother was probably an influence to him because she was a teacher and editor. He was a child whose interests ranged from biology to art.

His other influences include Friedrich Nietzsche, Slovene philosopher Klement Jug and Sigmund Freud.

Scholars think that the rise of totalitarian dictators at the time of the book’s printing may have influenced Bartol. Hitler, Stalin and Mussolini were the big names at that time.

Background of Alamut
The novel by Bartol is based on the historical figure Hassan-i Sabbah and on the work The Travels of Marco Polo. One of the tales details a warlord who trained young men to become assassins by convincing them that he has the power to take them to paradise. He had a secret however. He constructed a garden and filled it with beautiful women to serve as houris and made the young trainees take hashish. This account is considered fictional by some scholars, however the idea has taken deep root in the minds of readers. The brotherhood of assassins has inspired numerous adaptations not just in books but also in other forms of media like films, graphic novels, animation, and video games.

The real Hassan-i Sabbah in 1090 had acquired the fortress of Alamut, famous for its impregnable defenses and location. He used it when he led the revolt against the Seljuk Turks who had invaded Persia and ousted the Sassanid Empire.

In Bartol’s novel, one of the young assassins neutralized Nizam al-Mulk but historical evidence suggest that one of Hassan’s men may have assassinated the vizier. Political assassinations were common at that time. Those stories, along with Hassan’s reputation provided the inspiration for the novel.

The Nizari Ismailis
There are names mentioned in the book that need explanation to understand the novel better. Most of these names are taken from real-life people and concepts. This section will give a brief description of each.

1) Ismailism - a branch of Shia Islam. The members of the sect cater to the idea that Imam Isma’il ibn Jafar was the spiritual successor to Ja’far al-Sadiq. They differ from the Twelvers who believe that Musa al-Kadhim was the true Imam. However, they both share the belief that the descendants of Muhammad through his daughter Fatima were the true imams.

2) Nizari Ismaili - a branch of Shia Islam that emphasizes reasoning, pluralism and social justice. The Fatimid Caliph-Imam al-Mustansir Billah had designated his son Nizar as the heir. Of the Fatimid State. Among those who knew of this plan was Hassan-i Sabbah. When al-Mustansir died however, the Armenian vizier Al-Afdal Shahanshah staged a coup for al-Musta’li and placed him on the throne. Nizar fled but was later taken prisoner and executed. Because of this, the Nizari Ismailis split from the Mustaali Ismailis.

Al-Hadi ibn Nizar, Nizar’s son, was taken to Alamut Fort in the Alborz mountains and was under the regency of Hassan.

3) Assassin - taken from the word hashshashin or assassiyun, which means “those faithful to the foundation.” It originally referred to the Nizari Ismailis led by the Old Man of the Mountain.

4) Fidai or Fedayeen - the term is often used in the novel Alamut. It refers to the the hashshashins.

5) Hashish or hash - part of the cannabis family of drugs. It can be smoked or consumed orally.

6) Houris - “companions” in paradise who welcome believers who have performed good deeds. In the novel Alamut, they are described as young, beautiful virgins.

Questions
To further understand the novel Alamut, the following questions will serve as guides:

1)What does the sect’s maxim mean?
2)Can Hassan’s actions be considered good or evil?
3) What is the message of the novel?

Summary
The novel is told from three perspectives: one is Halima, a young girl, bought and transported to Alamut; another is by Avani ibn Tahir whose grandfather was a martyr for Persia. He was sent to Hassan to train and avenge his grandfather’s death; and finally, Hassan, called Sayyiduna who led the Ismailis.

Halima was sold off in Bukhara then bought by one of the followers of Hassan to Alamut. There she sees the most beautiful garden with the loveliest of women. They live in an isolated area behind the castle where the women are trained in the arts. Halima however does not know why she was taken to the paradise-like garden. She was the youngest among the girls and was treated like a princess. She has yet to meet her benefactor Sayyiduna.

Avani ibn Tahir’s grandfather was beheaded for the cause of the Ismailis. He went to Alamut and endured harsh physical and mental training. He was among the brilliant students in the group of young boys, excelling in a lot of areas and impressing his teachers. He was told he was going to become a fedayeen. Tahir also has not met Sayyiduna yet.

Hassan-ibn Tahir has been planning for a long time. He has grand dreams no one has ever thought of before. He wanted “[t]o become feared by all potentates and foreign despots far and wide.” That plan explains the training that Halima and Tahir were undergoing separately.

When he revealed this to his closest colleagues, they were stunned yet amazed. Hassan has embraced the idea that “[t]he truth is unknowable. Therefore we believe in nothing and have no limits on what we can do." But that doesn't stop him from using the teachings and the lore of Islam to get his way. He was going to test the limits of faith, he said.

He explains that he will convince his fedayeen to overcome any fear of death. He has long thought of doing this by giving them a peek of what awaits them when they die a martyr's death for the cause --- a peek at paradise itself. Hassan believes, and by controlling even this part of their lives (by giving them a taste paradise) they conform completely to his will. He claims that he does not feel that he was being unfair to the boys. Moreover he justifies this by saying that “[t]hey (the believers) want us to get rid of the blank space of the unknown for them. They can't tolerate any uncertainty. But since we don't have any truth, we have to comfort them with fairy tales and fabrications.”

That explains why he needed young, impressionable men like Tahir. These boys were trained to obey whatever orders were given to them and that by performing well, they will surely go to heaven. There were other soldiers besides the fedayeen, because he was gathering an army to oppose the Seljuk Turks. Some of the men doubt the rumors that Hassan had been given the key to paradise, after all you can only go to paradise after death. Hassan’s claim sounded preposterous even to some of his followers, but he was determined to show them that he indeed possessed the key.

Hassan orders three of the best students to be given to him to try the experiment at last. He drugs Tahir and two of Tahir’s friends, Suleiman and Yusuf, with some hashish, and when they wake up they are in paradise itself. They were not yet aware that the paradise were the gardens of Alamut, populated by the fair maidens, including Halima, who have been instructed to do whatever was required of them, and to treat their guests as though they really were in heaven.

After this, the three boys spread their story. The fedayeen finally believed that Allah granted Hassan the key to send anyone to heaven for a short time.

His plan seemed to work for a while, but he did not foresee the effect it had on Halima and the boys. His enemies were scared and his followers were in awe after he ordered Yusuf and Suleiman to sacrifice themselves. The boys did not waver even when Yusuf was ordered to jump off a tower because they believed they could go to heaven. The boys had fallen in love with the houris and were obsessed with going back to paradise. The hashish also had affected their behavior. This scene happened when the Seljuk army besieged Alamut.

When they survived and the enemies were wary of their power, Hassan ordered Tahir to kill the grand vizier Nizam al-Mulk. Tahir was able to see the vizier in the pretense of delivering a letter. Tahir stabbed Nizam with a poisoned dagger. Nizam lived long enough however to tell Tahir that he was being played at by Hassan.

Tahir agreed to return to Alamut so he could kill Hassan. But Hassan also talked to Tahir of his true intentions. He said that Tahir had understood what his mission was. Hassan tells him about al-Araf or the wall that separates Heaven and Hell. He lectured about his motto "Nothing is an absolute reality, all is permitted." Hassan was so embedded in his own morality that he even consented to have his son executed for disobedience. He never felt remorse or pity for his son, the same way that he was detached to his two daughters.

Tahir leaves Alamut. After another fedai assassinated the Seljuk sultan, political turmoil followed. Hassan decided to lock himself up in his tower and leave the affairs of state and military to his trusted men.

Analysis
The questions written above will be used to analyze the important parts of the novel.

1) What does the sect’s maxim mean?
“Nothing is true, everything is permitted,” was the guiding principle of Hassan. In his explanation to his senior followers, he recounts his search for truth. He was young when he converted to Ismailism after he had left the Twelvers. To his dismay however, he discovered that Ismailism was just a bait used to rally the dissatisfied Persians against the Sunni Seljuk Turks. He concluded that Ismailism was a pure rationalist philosophy with no beliefs in any metaphysical or divine reality. The believers think that objective truth is unknowable, because our senses can be deceiving. This makes up the first phrase “nothing is true” and refers to the epistemological skepticism of the Ismailis. When all our perceptions of the world are delusional, no perception can be truer than the others. Therefore it depends entirely on one’s perception of the matter. The idea of good or bad depends entirely on what one sees, therefore “everything is permitted.” For Hassan, there is no evil intent in sending young boys to murder people and die in the process. The young men after all know that if they performed their tasks, they will go back to heaven.

2) Can Hassan’s actions be considered good or evil?
If one considers the creed stated above, Hassan can be said to have freed himself from any moral obligation. Because nothing is true and everything is permitted, Hassan can create his own idea of morality. He had achieved that by realizing that he should not be dragged down by norms and values in the society. He had transcended those ideas and do not need to act according to them. His own morality however is the basis for his behavior. It is ironic that he does not conform to the society’s norms and values but he was faithful to his own laws. One evidence is his indifference to his children, one of whom he had executed.

3) What is the message of the novel?
Alamut cautions the reader about a stateless organization led by a charismatic and ruthless individual who adopts suicide as a weapon. It warns about the abuse of faith and the ability to twist minds to obtain blind obedience. The novel is an eerie reminder that this kind of system is possible. The best example would be the religious extremists who sacrifice their lives to enter paradise or in the service of a cause. There have been instances in history more frightening than the assassins like the suicide bombers of modern-day terrorist attacks and the suicide pilots in World War II.

The novel also looks closer at humanity’s conflicting quests for faith and doubt as well as for meaning and knowledge, and for power and morality.

Conclusion
Hassan can be considered the prime example of Friedrich Nietzsche’s Ubermensch or superhuman. He no longer conforms to the society’s norms and morals but has created his own laws. His idea of good or bad is dictated by what conforms to his own laws, laws which he follows faithfully. He is an extreme rationalist. Although he worries about the world’s godlessness and materialism, his answer to the problem is to leave it behind and focus on his own world. His pursuit of knowledge is more important than the masses who understood nothing. This is similar to Nietzsche’s concept that “god is dead.”

Hassan is an anti-realist who created his own “simulated reality” to deceive his followers. Despite his understanding, Hassan seems like a lonely man. It is further emphasized by his withdrawing into the tower and leaving the affairs of the world to other people.

Alamut deals with questions about the nature of reality, the value of truth, and how to learn about it. Hassan embodied the person who has reached the pinnacle of his quest. In some ways, his withdrawal into the tower can be considered as his final act that will finally free him from the human world.

When Hassan lectured about al-Araf to Tahir, he likened it to being able to transcend good and evil. Al-Araf was the wall that divides Heaven and Hell. When you stand on it, figuratively, you will be able to see everything from a different perspective. Your perception of the world, truth and knowledge are challenged. Tahir understood this and that was why he left so he could stand on al-Araf one day like Hassan to pursue knowledge.

References
Bartol, Vladimir. Alamut. Scala House Press, 1938.
Nietzsche, Friedrich. Thus Spoke Zarathustra. Penguin Books, 1978.
Nietzsche, Friedrich. The Gay Science. Random House, 1974.

Solaris by Stanislaw Lem

*Note: This was my term paper for a class. Decided to post it here because I have no idea what my grade was for this paper.

Introduction

Solaris is considered a philosophical science fiction novel by some readers because it explores the dilemmas following a contact with an alien life-form that does not conform to our idea of a sentient being.

Some of its themes are ideas of identity and otherness, human memory and the reality of our experiences.

Stanislaw Lem

Stanislaw Lem was born in Ukraine and died in Poland. He grew up in a Jewish family to well-to-do parents. Later in life, he said he was a Roman Catholic but he became an agnostic and then an atheist at some point.

His family survived the Nazi occupation through false documents. He worked as a welder and mechanic. He even helped the Polish resistance by stealing munitions for them. After his family moved to Krakow, he took up medicine but did not become a full-fledged doctor.

He was controversial at one point in his writing career when he lambasted the science fiction genre, despite being ironically a science fiction writer himself. His skepticism and sometimes indifference to the science fiction genre is reflected in Solaris.

His book Solaris is available in English translation mostly as a French translation of an abridged Polish version.

Questions
To understand Solaris better, the following points must be considered:

1) What are the symbols used in the novel?
2) What themes are explored in the novel?

The Setting

Solaris is made up entirely of an ocean. The planet does not have other features and does not seem to harbor plant and animal life. A section of the book is dedicated to the studies done over the years on the planet Solaris. Observers have debated whether the ocean covering the planet is alive and perhaps even intelligent. Scientists have observed complex patterns of behavior, including an orbit that seems to correct itself. But since nothing of the ocean resembles human biochemistry and psychology, its sentience is hard to establish.

Summary

When psychologist Kris Kelvin arrived at the Solaris station onboard Prometheus, he found it in a chaotic state. He later learned that the scientists had tried to expose the ocean to high-energy X-ray. The experiment was unauthorized. Its aftermath resulted in to the crew being traumatized by visitations and the recollections of their past that left them unable to function.

He meets Snaut (sometimes written as Snow in other translations) who told him that Gibarian had committed suicide before his arrival. He encountered a strange woman in the hallway who ignored him. He later learned that it was Gibarian’s “visitor.” He also learned that the others are in a state of nervous collapse.

A section of the book then details the history of Solaris and the studies done by the scientists over the years. Kelvin read some of the books but in the end he concluded that nothing useful has been learned of the nature of the planet. There were observations however that point to a possibility that the ocean itself is sentient.

Kelvin will later meet the other resident in the station, Sartorius. Apparently, the station is haunted by apparitions that correspond to aspects of each of the researchers' fantasies. The sentient planet examined the humans aboard the station by revealing something of themselves. Ironically, this probing does not reveal anything about Solaris except expose the inability of the humans to understand life and the cosmos. The scientists think the ocean was testing them or perhaps it was a form of revenge for their earlier experimentation. Each of them was battling their own demons. The ocean has managed to conjure images of each of their past, painful memories that made them re-examine their feelings.

Solaris brought out the most important memories by recreating them in a visually and physically  accurate replicas. Kelvin himself soon becomes a victim. Kelvin sees his dead lover Harey (sometimes written as Rheya in other translations) and feels guilty all over again for her suicide. Kelvin had left her and that became the cause of her sadness. He tried to get rid of the visitor, knowing it was not the real Harey. First he launched her into outer space in a shuttle.

Harey reappeared but this time she was confused by her identity and Kelvin has fallen in love with her. She knew she was not real and that she was only a manifestation of the planet that is used to get to know the humans, but even she cannot explain her origins. One evidence that she was created by the ocean is that her behavior changes when she Kelvin is out of her sight for some time. She discovered she possessed superhuman strength that frightened even her.

This relationship makes Kelvin’s feelings about her more complicated. When she learned from a recording by Gibarian about her origin, she attempted suicide. She could not die however because she was made of neutrinos. She was able to regenerate. Later, she convinced Snaut to destroy her using a device that disrupts her sub-atomic structures.

In the end they failed to understand what Solaris was trying to do. They even tried exposing the ocean to microwaves and brain waves but it responded by making waves as well. However, they didn’t know how to interpret those. They do not even know how to communicate with it. After Harey disappeared, the ocean stopped sending apparitions.

The final scene shows that Snaut has decided to stay at the station and that Kelvin was waiting for a ship to pick him up. He still thinks about Harey and waited for her to return.

Analysis

To analyze the novel Solaris, the following questions must be answered:
1) What are the symbols used in the novel?
2) What themes are explored in the novel?

I. Symbolism
The novel seems to have used a lot of symbols in the story. These are the melted tools, the studies on Solaris, the black woman apparition, the mimoids on the ocean and the planet itself.

A.Melted Tools

One of the symbols used are the melted tools that Kelvin found early in his exploration of the station. They were never explained in the book and there was no other mention of them later. It can be inferred that the tools symbolized the unknowable. Like Solaris, the melted tools cannot be explained. They are as alien as the planet itself.

B. Studies on Solaris

When Kelvin read the books detailing the researches on Solaris, he concluded that even after everything that was written, they still don’t know anything about the planet. It can be considered an attack on science that does not really explain anything. This perhaps reflects the author’s views on science fiction books which he said were “a joke.”

C. The Black Woman Apparition

The apparitions that followed the researchers in the station also point to meanings. The black woman who was Gibarian’s visitor show the stereotype given to the black woman. Kelvin described her as wearing a yellow skirt of plaited straw, with thick thighs and arms and enormous breasts. Kelvin considered her alien because she was a black woman. The author may have been taking a shot at how other authors have portrayed non-white peoples in other parts of the world.

D. The Mimoids on the Ocean

When Solaris was exposed to microwaves and brainwaves later in the novel, it conjured images on the ocean waves called mimoids. A researcher had discovered the phenomenon earlier and he claimed that the formations imitated objects that the ocean came into contact with. He even suggested that the mimoids might be a form of writing. This confirms the ocean’s ability to create replicas of the people the researchers knew and who were “haunting” them at the station. The problem however is that the scientists do not know what to make of the mimoids. If Solaris was trying to communicate with them, the effort is futile because they don’t know how to begin understanding each other.

E. The Planet Itself

The description of Solaris as a planet of a vast, alien ocean will remind the reader of the vast, unknowable universe. The researchers, although brilliant, were insignificant and so fragile compared to a planet that does not want to reveal its secrets. Solaris represents the universe that we still don’t understand. The scientists represent humanity as a whole. Despite advances in science and our collective history, we are just specks in the universe.
 
Themes

I. The Identity and the Other

The book challenges the reader to evaluate what Harey’s nature must have been. Sure, Harey was created by the ocean to test Kelvin, but Harey seemed just as human as the others. She was even horrified to find that she was a “monster” and not real. But her reaction, which seemed genuine, can make the reader pause. If Harey thinks she is not real, then who is she? Can she be considered the real Harey even if another Harey that Kelvin knew committed suicide?

Even Kelvin himself gradually developed feelings for the Harey in Solaris even when he knew where she came from. If that is the case, then is his feelings for her also real?

The appearance of these apparitions make the reader question what identity means. If Harey is just a replica of someone else, then why does everything seem genuine? Kelvin loved the Harey of old just as much as he loved the new Harey. The Harey of Solaris also loved Kelvin and is quite aware of her origins. If she was a mindless thing, then why was she horrified and even asked Snaut to destroy her?

It also begs the reader to ask another question about the ocean. Is Harey part of the ocean or another separate, sentient being capable of loving, feeling hurt and experiencing loneliness?

With Kelvin’s encounter with the supposedly dead Harey, the challenge of evaluating the nonhuman intelligence of the ocean suddenly becomes, for Kelvin, emotionally tangled.

The researchers’, especially Kelvin’s, ideas about what constitutes a person is undermined.

II. Memory and Reality

When Kelvin developed feelings for the Harey on Solaris, the reader might also ask, is he in love with Harey or just the memory of Harey? Because the new Harey seemed so real, it is difficult to tell what Kelvin felt for her. Sure, she loved the old Harey but he also left her and that was why she committed suicide. Perhaps Kelvin felt guilty for her death. But that also is questionable because he sent the first apparition of Harey to space to try to kill her. If it was guilt he felt, then he should have been firm in his belief that the new Harey was just an imitation. At the end of the novel however he missed the new Harey and even went to the ocean to wait for her.

If he fell in love with the new Harey then that opens up more questions. Which version of Harey is more real to him? He loved the first but left her. He also tried to kill the second but when she disappeared, he waited for her. Her origin did not bother him anymore. Dreams in Solaris become reality. The planet examined the researchers and created for them what was the most precious or painful of their memories. There were also instances when Kelvin thought he was dreaming. He remembered falling asleep many times that he was no longer able to establish if he was awake or still sleeping.

Conclusion

The novel challenges the reader to rethink the ideas of identity, memory and reality. It does not explain why the ocean conjured up those images for the researches and for what purpose. In the end, the humans gained nothing from their studies. Maybe it tried to torment the humans as a response of the experiment with the X-rays. Or maybe the experiment was able to communicate with the planet what the humans were trying to do and that the humans just did not know how to interpret the planet’s response. It can also be said that the planet may have been trying to make the researchers face their most painful and precious memories. If it was done to make them stronger or maybe give them another chance by creating a new reality, there is no definite answer. The novel leaves it to the reader to interpret what Solaris was trying to tell the humans.

It wasn’t clear if the planet tried to communicate with them and then decided to give up when it stopped creating apparitions at the end of the novel when Harey didn’t reappear. Perhaps it had given up or maybe it was toying with Kelvin’s feelings of longing and guilt by not letting him reunite with Harry.

If there is an important lesson imparted in the novel, it is that humanity’s understanding of the universe is so limited. The planet Solaris was able to expose the weakness of the supposedly brilliant minds. They were educated and intelligent indeed, but their knowledge was limited. They could not even come to terms with a sentient ocean. They even passed off the apparitions as ghosts, monsters or agents sent by the planet to attack them. It should serve as a reminder that in order to conquer the universe, an achievement always dreamed of by humanity, we need to rethink all our ideas beginning with ourselves.

The planet Solaris represented the unknowable universe. Our paltry knowledge about our origins and our supposed purpose of exploring space are so insignificant compared to what the entirety of the universe holds for us. The human society in Solaris was technologically advanced, but the humans were limited by their narrow views about intelligence, life and the meaning of the universe.

Reference

Lem, Stanislaw. Solaris. MON, Walker (US), 1961.

Assassin's Creed (Movie)

When Callum Lynch saw his mother die at the hands of his father, his life was never the same again. Years later, Lynch is in death row and scheduled to be executed, but he woke up a facility in Madrid, Spain where a woman who introduced herself as Sophia Rikkin told him they needed his past to find an end to violence. Lynch does not know anything about the conflict of the Assassins and the Templars.

Aguilar de Nerha was an ancestor of Lynch believed to have been the last person to possess an Apple of Eden. He and other assassins were supposed to protect the Prince Ahmed of Granada from becoming a pawn by Tomas de Torquemada to force Sultan Muhammad XII to surrender the Apple.

Callum Lynch wakes up at Abstergo after he was executed

Lynch at the Abstergo facility in Spain

Lynch's ancestor Aguilar de Nerha

Aguilar trapped by Templars

The movie is a great addition to the Assassin’s Creed lore. I think it was a good idea that they created a new character instead of choosing one of the lead characters in the series. Fan service would have been good, but it’s a double-edged sword. Either the fans would like it or not, and I'm pretty sure there would be a lot of complaints.

One thing I enjoyed about the film was its focus on the modern Assassins and Templars. Though some of the arch was covered in the game series and other media, its relevance has almost ceased to exist when Desmond Miles died in AC III. Although I would have loved to see more action during the Spanish Inquisition period, I don’t see any merit in extending that sequence. The mission was quite clear to me. They did it justice by showing action-packed sequences blended seamlessly with Lynch synchronizing with Aguilar in the Animus.

There are a few points in the film however that made it less friendly to viewers without prior knowledge of the series. First, you can’t cram everything into two hours to explain everything about the series. They only covered a few important parts and didn’t even mention the conflict with the First Civilization. It did explain however how the animus was supposed to work. But first-timers will need to pay close attention to piece everything together. For gamers however, no new insight was given to how it works although the new model looks quite nice when you see how it’s supposed to work. Instead of explaining synchronization (like completing all the conditions in a mission) they showed how it’s done by letting Lynch act out the action sequences.

Lynch’s progress however mirrors Desmond’s experience with using the Animus. In fact, his capture and confinement was almost similar to Desmond's experience in the first game. He progressed quickly to experiencing the Bleeding Effect. The Apple of Eden was also explained although there’s still a lot of mystery to those objects. Those points stayed true to the game.

Beginners might also wonder about Sophia’s decision near the end of the film. The result however is not so different from the games. No wonder why some assassins become templars and vice versa.

If you’re already familiar with the lore however, you’d pay more attention to new things and finding Easter eggs. Pay close attention to the items on display in the background and the descriptions of the ancestors of some of the people confined in the facility.

In the end, you will come to realize that the conflict between the Assassins and Templars isn’t as simple as who gets to dominate the world. They have the same goals but different means, another point you’d come to realize while playing the game if you’re paying attention to more than just the assassinations.

There are so many more things I wanted the movie to show because it has only scratched the surface. But I enjoyed the ancestor sequences because they were able to squeeze in a lot of action. They showed that the Assassins were not the regular superheroes. They can make mistakes and pay with their lives. And that even Templars had noble missions and made statements that made sense.

I liked how they included a chariot chase (seems like Ubisoft loves this type of scene so much), the leap of faith (although they cut them too short), an escape scene just before they were burnt at the stake and an air assassination. One reason why the Prince of Persia movie failed for me is because they showed too little action sequences reminiscent of the game. Then again, Prince of Persia had a story that's pretty simple to explain. Assassin's Creed is a bit more complicated than that.

You can write off the series as shallow but it’s quite enjoyable for its historic references and beautiful settings. The movie is a great addition, no matter what the critics say. I think the production had newcomers in mind while shooting the film but I think it was made for fans. I’m hoping for a sequel that will surpass the first and tell us more about the modern world and maybe hint at what will happen with the issue of the First Civilization.

Rating: 9 out of 10

Directed by Justin Kurzel

Producers: Jean-Julien Baronnet

Gérard Guillemot

Frank Marshall

Patrick Crowley

Michael Fassbender

Conor McCaughan

Arnon Milchan

Screenplay: Michael Lesslie

Adam Cooper

Bill Collage

Music: Jed Kurzel

Cinematography: Adam Arkapaw

Edited by Christopher Tellefsen

Cast:

Michael Fassbender as Callum Lynch and Aguilar de Nerha

Marion Cotillard as Sophia Rikkin

Jeremy Irons as Alan Rikkin

Maria Labed as Maria

Brian Gleeson and Brendan Gleeson as Joseph Lynch

Denis Menochet as McGowen

James Sobol Kelly as Father Raymond

Charlotte Rampling as Ellen Kaye

Michael K. Williams as Moussa

Matias Varela as Emir

Michelle Lin as Lin