Triumph Marduk slays his enemies in creative, gory, and intricate ways, then goes on to enslave their underlings. This shows that good prevails and evil suffers; the corollary to this is that those who prevail are good. This gives us the catharsis of vengeance and indignation. Once again we can sadistically enjoy a character's suffering, but this time in a sanctioned, acceptable context. The spectacular downfall and glorious victory prompt us to reject the antagonist and reaffirm our commitment to the winning party, respectively. Action movies and video games tend to have a decisive final battle. An opposition leader's death scene often includes ridiculously thorough destruction of his or her body, property, and/or organization, such as Dr. No drowning in the core of his nuclear reactor, which then melts down. Redemption Marduk makes the world from Tiamat's corpse and humanity from the blood of Kingu. This leaves us with the message that our prosperity and even our very existence required past violence and destruction; as Wink puts it, "We are the outcome of deicide." This helps justify recent and ongoing violence by appealing to our self-interest. The death or defeat of the antagonist tends to be immediately followed by an idyllic happy ending in simple, violent plots of all stripes. Current examples include the Ewok percussion instrument made from Storm Trooper and other Imperial helmets (or heads) at the end of Return of the Jedi, and the brain surgery Doc Savage uses to turn criminals into productive citizens. The Two Brothers The Tale of Two Brothers is an ancient Egyptian story from around the 13th century BCE. The narrative is preserved on the Papyrus D'Orbiney. [Tale of Two Brothers] which had belonged to Seti II (1209-1205 B.C.) of the nineteenth Egyptian dynasty when he was crown prince [William Matthew Flinders Petrie, Egyptian Tales: Translated from the Papyri, 1895, p. 66 ] and may have been a political satire based in part on his own difficulties with his half brother, the usurper Amenmesse[J. H. Breasted Ancient Records of Egypt, Part Three, §§ 239ff. ], but the historical facts concerning this period are so uncertain as to render such a conclusion speculative. The text has similarities to the story of Joseph in the house of Potiphar, in Genesis 39:1-20, however the relation between the two texts is unclear, if, indeed, there is one.[Shaw, Ian. & Nicholson, Paul. The Dictionary of Ancient Egypt,