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Humans as Gods (Russian: Люди как боги, translit. Lyudi kak bogi) is a – science fiction trilogy by Soviet author Sergey Snegov.The Galactic Reconnaissance · The Invasion of Perseus · The Reverse Time Loop.
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In fact, according to Nick Bostrom, the philosopher who developed the idea, this is the most likely explanation for our existence. Whatever the plausibility of this claim, it begs a tantalising question: could we ever create such a simulation? Could we become the gods of an artificial universe inhabited by creatures so smart they are able to question their own place in their universe?
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The first requirement would be to create artificial intelligence that can carry out the same range of intellectual tasks as a human. But it will take more than brute computing power to build a brain. In the meantime, simpler brains are already being simulated. A project called OpenWorm …. Existing subscribers, please log in with your email address to link your account access. Paid annually by Credit Card. Theogony These lines tell us that Hesiod has learned his song from the Muses, but when they gave him the staff that marked him as a poet, they offered him a sharp reminder of the difference between themselves and mortals like himself.
Can Humans Become God?
He is a miserable creature, a slave to his stomach who lives in ignorance of what is really true and what is not. The Muses know the difference, because they are gods. The branch of laurel wood marks him as someone to whom they have given a precious gift, but it means that his duty as a singer is to praise the gods, beginning and ending with themselves.
So Hesiod stops talking about himself and begins to speak of the Muses, "who with their singing gladden the great mind of Zeus on Olympus, telling of what is and what will be and what was before, each taking up the song" The Muses sing and dance, so that the peaks of Olympus resound with their song. They sing of Earth and Heaven and their children, and then of Zeus, the greatest of the gods, and finally of men and of the giants. Then the poet tells the story of the Muses' birth, how Zeus lay with their mother, Memory, for nine nights, and how they now live a short distance from Olympus, with the Graces and Desire.
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They go to Olympus, singing of how their father overcame his father Cronus, and how he assigned the gods each a place and awarded them honors. Each has powers of her own, but Calliope is the head of them all, because she accompanies kings. A king whom the Muses love can speak sweetly, and his people can see that he rules justly and is able to stop quarrels; they honor him as if he were a god, and he stands out from the others in the assembly: "Such is the sacred gift of the Muses to humankind" Song is not only a means of conveying information: it gives pleasure and takes away pain In that way it is an even greater gift for mortals than it is for the gods, who have no real sorrows to forget, since death and disease cannot affect them.
Hesiod now asks the Muses to help him sing about the genealogy of the gods He requests that they sing of the gods who were born from Earth and Heaven, and Night, and the children of the Sea, and their children, who divided the wealth and distributed the honors among them, and who first occupied Mount Olympus: "Tell me all this, Muses who dwell in Olympus, from the beginning, and tell me who were the first among the gods" Even before Hesiod begins his main narrative he indicates that a central theme of his poem will be the division of power and the distribution of honors among the gods, and that Zeus and his family, the dwellers on Mount Olympus, are the most important gods.
From the Void Chaos was born the goddess Earth, "who is the seat, fixed forever, of the gods who hold the peaks of Mount Olympus" ; other gods came from the Void as well, and Earth gave birth to Heaven, who became her husband, "equal to herself [in size], so that he might form a complete boundary for her, and that he might be a seat for the blessed gods, fixed forever" Then she bore the Mountains, the Nymphs, and the Sea. With Heaven as father, she gave birth to more children, including Oceanus, Hyperion, Iapetus, Theia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, and Cronus the crooked-minded, who hated his father, and the one-eyed Cyclopes, who later gave Zeus the thunderbolt and made the lightning for him.
Heaven hated all his children, and he put them back again inside their mother so they could not come into the light. Earth got Heaven to stop hiding his children inside her by taking the moral initiative against the injustice.
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She asks her children to avenge the "evil outrage of your father, for he was the first to plan disgraceful deeds" All the others are afraid, but Cronus the crooked-minded agrees to help her, echoing her words, "I do not care about our accursed father, for he was the first to plan disgraceful deeds" Earth hides Cronus in ambush, then creates and gives him a great sharp sickle of gray stone. When Heaven comes to make love to Earth, Cronus uses the sickle to cut off his father's genitals.
The avenging deities called Erinyes are born from the drops of blood, and Aphrodite, the goddess of love and desire, grows out of the genitals themselves, which Cronus throws into the sea. Heaven in his anger calls his children Titans, a name that reflects what has happened: his children "had strained [titainontas] in deception to punish him, for which in time there would be vengeance" Only after cataloguing the children of the other Titan gods, such as the monsters and rivers of the world, does Hesiod relate the story of the Titans Cronus and Rhea, who are the parents of Zeus and his brothers and sisters Hestia, Demeter, Hera, Hades, and Poseidon.
Cronus swallows Zeus's five siblings as soon as they are born, because he had learned from his parents that it was fated for him, strong as he was, to be overcome by his son Rhea, like her mother Earth before her, takes the initiative against her husband to save her children. Before Zeus is born, Rhea asks her parents, Earth and Heaven, to think of a plan to save him and to make Cronus pay for the crime he committed against his father.
They tell her to go to Crete when the child is about to be born, so she brings him there at night and hides him in a deep cave, where Earth takes care of him.
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Rhea then wraps a great stone in swaddling clothes and gives it to Cronus: "He picked it up and put it into his stomach, the wretch; he did not realize in his heart that thereafter instead of the stone his son remained invincible and untroubled; he soon would conquer him and drive him by force from his power and would rule among the immortals" Hesiod emphasizes the unthinking and violent behavior of Cronus, which contrasts with how Zeus later uses his intelligence to see to it that he will not be replaced by a successor.
Zeus grows up rapidly, as only a god can. A year after swallowing them, Cronus vomits up his children, tricked by Earth and overpowered by his son Zeus; the stone ends up in Delphi, later a principal shrine of Zeus's son Apollo. Zeus's first act is to release Heaven's sons the Cyclopes, and in gratitude they give him thunder, lightning, and the thunderbolt: "Trusting in these he rules over mortals and immortals" Then he reckons with the Titan gods who have not been loyal to him, first confronting the children of his uncle Iapetus: Atlas, Menoetius, Prometheus, and Epimetheus.
Zeus subdues Menoetius with a thunderbolt and sends him into the darkness; he compels Atlas to stand at the ends of the earth holding up the broad sky with his head and hands. He binds Prometheus to a rock and sends an eagle to feed every day on his immortal liver, which always grows back again. The reason Prometheus must be punished is because he tried to outwit Zeus. The story of Prometheus, curiously, involves mortals, although Hesiod makes no attempt in this poem to explain why they were created or by whom.
Mortals and immortals had gathered for a feast at Mekone later known as Sicyon , in the northern Peloponnesus, many years earlier. Prometheus sacrificed an ox, and after the meat was cooked he tricked Zeus by wrapping the bones in fat so that they, rather than the meat, would appear to be the more appetizing portion.