L. A. Marzulli

About L. A. Marzulli

Life and career. Lynn Arthur Marzulli is an American author, filmmaker, and speaker born in 1950, based in the United States and active on the evangelical Christian conference circuit. Before his writing career he worked in music, spending a period in the early 1970s rock scene as a musician and songwriter. He turned to Christian ministry in the 1990s, publishing his first novel, Nephilim, at the end of that decade. From the early 2000s onward his focus shifted toward paranormal research from an evangelical frame: fallen angels, giants, UFO phenomena, and end-times prophecy. That shift is the throughline of his public work across more than two decades, and it locates him in a specific corner of the alternative-history landscape that does not map cleanly onto the secular-esoteric ancient astronaut theory lineage that runs through Erich von Däniken and Zecharia Sitchin.

The Nephilim Trilogy. Marzulli's fiction debut was the Nephilim Trilogy: Nephilim (1999), The Unholy Deception (2002), and The Revealing (2005). The books are Christian end-times thrillers in which the Nephilim return in the last days, government agencies conceal the evidence, and a small group of believers recognizes the deception for what it is. The plot template came to define the rest of his output. Where his nonfiction would later argue the physical evidence for Nephilim is already in the ground and already suppressed, the fiction imagined what it would look like when that evidence broke into public view. The trilogy was self-published and distributed through Christian bookstore networks, and it found an audience inside a specific evangelical readership primed by Hal Lindsey's The Late Great Planet Earth, Tim LaHaye and Jerry Jenkins's Left Behind series, and the wider prophecy subculture.

The Cosmic Chess Match. The Cosmic Chess Match (2012) consolidated his nonfiction thesis in a single volume. The book argues that UFO phenomena, the coming great deception of the last days, and the return of the Nephilim are one connected event. What secular researchers describe as extraterrestrial contact, Marzulli frames as demonic encounter preparing the ground for the end-times deception described in 2 Thessalonians 2 and the Olivet Discourse. The book functions as a bridge document between mainstream evangelical eschatology and the wider UFO-disclosure conversation, and it set the frame for everything that followed in his bibliography. The title — a chess match between God and the adversary, with the last move approaching — captures the overall tone: urgency, spiritual warfare, and the conviction that the readers' own moment is the one the biblical prophecies were written for.

On the Trail of the Nephilim. The On the Trail of the Nephilim series moves the argument onto physical terrain. Volume 1 (2013) and Volume 2 (2014) are large-format photographic surveys of purported giant skeletal remains, elongated skulls, and anomalous burial sites across North and South America. The books gather nineteenth-century newspaper reports, contemporary museum holdings, and field photography into a single visual argument: the physical evidence for post-flood Nephilim, Marzulli argues, is already documented and has been either ignored or suppressed by the academic establishment. Further Evidence: The L. A. Marzulli Photographic Journal (2015) extends the same visual-archival method with additional site photography and museum-collection records. The methodological commitment — attempt to document physical evidence photographically and archivally — is distinctive within the evangelical Nephilim-research space, where most writing is exegetical rather than investigative.

Elongated skulls and the Paracas testing. Of Marzulli's physical-evidence claims, the Paracas skull testing has been pressed hardest — the elongated skulls of the Paracas culture on the south coast of Peru, dated roughly 2,500 to 2,000 years old. In 2014 Marzulli, in collaboration with independent researcher Brien Foerster and the late alternative-theorist Lloyd Pye, commissioned DNA testing of skeletal samples from Paracas-skull specimens. Initial reports from the sampling geneticist described anomalous mitochondrial DNA markers, which Marzulli and Foerster interpreted as possible evidence of non-human or hybrid ancestry — potentially, in Marzulli's reading, physical traces of the Nephilim narrative. Follow-up testing commissioned by other researchers yielded results closer to conventional human genetic profiles, and the initial anomaly report has been contested on sample-handling and interpretive grounds. The mainstream academic position, represented most prominently by physical anthropologist John Verano of Tulane University and colleagues working on Paracas crania, is that the elongated shape is the documented product of intentional cranial binding — a practice in which infants' heads were wrapped or pressed against boards over months to produce the elongated form. The bone-suture patterns, asymmetries consistent with binding pressure, and ethnographic parallels to other cranial-modification traditions in the Americas and elsewhere are well-documented in the physical-anthropology literature. Marzulli rejects the binding explanation as sufficient. Mainstream physical anthropology maintains it.

Giant skeletons and the nineteenth-century archive. The giant-skeletons argument in Marzulli's work draws heavily from Ross Hamilton's A Tradition of Giants (2007) and from a large archive of nineteenth- and early-twentieth-century American newspaper reports describing the recovery of oversized skeletal remains from mounds, caves, and construction sites across North America. Marzulli presents these reports as documentation of a post-flood Nephilim presence in the Americas, and argues the Smithsonian Institution has concealed or destroyed evidence of giant remains that entered its collections. The nineteenth-century newspaper archive is real and historically interesting: it exists, it is open, and it has been studied. Historiographically, the reports are best read as a mix of hoaxes, misidentifications of large bones from mammoths and mastodons, sizing errors that turned ordinary skeletons into giants through journalistic exaggeration, and a smaller residue of unexplained accounts whose original sources cannot now be reconstructed. The Smithsonian's archives are open to qualified researchers, and no documented hidden-giant collection has turned up. Jason Colavito's jasoncolavito.com archive has tracked the nineteenth-century giant-report literature continuously since 2011, tracing specific claims back to their original sources and demonstrating how compounding journalistic citation turned fragmentary accounts into apparently solid evidence. Marzulli rejects Colavito's reading; Colavito rejects Marzulli's. Both positions are on the record.

UFO phenomena in the evangelical frame. Marzulli's treatment of UFO and UAP experience is theologically specific. He treats the contact phenomenon — experiencer accounts of craft encounters, abductions, implants, and entity communication — as demonic rather than extraterrestrial. The interpretive move comes from a specific corner of evangelical demonology in which fallen angels and their progeny operate in the material world through forms that mimic alien beings, and in which the coming end-times deception is prefigured by the gradual normalization of UFO disclosure. This reading puts Marzulli in conversation with a small evangelical literature on UFO-as-demonic — including Cris Putnam and Tom Horn's Exo-Vaticana (2013), Timothy Alberino's Birthright (2020), and the earlier work of John Weldon and Zola Levitt — and distinguishes him sharply from the secular disclosure community that emerged around Leslie Kean, Luis Elizondo, and the post-2017 New York Times UAP reporting. Where the secular community treats the phenomenon as non-human intelligence of uncertain origin and seeks mainstream scientific and governmental engagement, Marzulli treats it as a spiritual-warfare event whose frame is given in Genesis 6 and Revelation rather than in physics or sociology.

Genesis 6 and post-flood Nephilim survival. A central point in Marzulli's theology is that the Nephilim lineage did not end at the flood. Genesis 6:4 says the Nephilim were on the earth "in those days, and also afterward," and Numbers 13:33 reports the spies describing the Anakim as sons of Anak, of the Nephilim, encountered in the land. Deuteronomy 3:11 describes Og of Bashan as one of the last of the Rephaim, his iron bedstead preserved as a trophy. The Goliath narrative in 1 Samuel 17 describes a champion of unusual stature from the Philistine forces, and later passages describe his brothers and kin. Marzulli reads these texts as evidence of a continuing post-flood Nephilim lineage whose genetic signature persists covertly into the historical period and, in his framework, continues into the present as part of the end-times deception apparatus. This reading is contested inside evangelical scholarship itself. Michael Heiser's The Unseen Realm (2015) treats Genesis 6 and the Nephilim narrative seriously within a Divine Council framework, argues for a supernatural reading of the biblical text, and at the same time rejects the specific Paracas-skulls-and-giant-skeletons evidentiary claims Marzulli deploys. Heiser's framework accepts that the biblical writers meant what they said about the Nephilim; it does not accept that Marzulli's physical evidence carries the weight he places on it. Both positions circulate in the same evangelical readership.

Acceleration Radio and The Watchers films. Marzulli's media platform anchors on two properties. Acceleration Radio, a weekly podcast running from 2007 to the present, is the long-form interview vehicle for his own work and for guest researchers in the Nephilim, UFO-demonology, and prophecy space. The Watchers documentary series, produced in collaboration with cinematographer Richard Shaw from 2011 through 2020, comprises multiple feature-length installments — The Watchers 1 through The Watchers 10, with additional titles — distributed through Christian bookstores and streaming platforms. The films combine on-location footage at Paracas, at nineteenth-century giant-skeleton report sites, at alleged UFO-activity hotspots, and at museum holdings, with studio interviews and theological narration. They reach an audience that overlaps only partially with the secular-UFO community and the mainstream evangelical readership, and they have done most of the work of carrying his thesis into the visual medium.

Broadcast reach and cross-community appearances. Marzulli appears regularly on Christian broadcast networks — Sid Roth's It's Supernatural, The Jim Bakker Show, Prophecy in the News, and the Trinity Broadcasting Network's adjacent programming — and on alternative-history platforms that reach beyond the evangelical audience, including Billy Carson's 4biddenknowledge channel, occasional appearances on the History Channel's Ancient Aliens as a talking head, and guest spots on long-form podcast platforms including Coast to Coast AM. He has spoken at Prophecy in the News conferences, at the Future Congress gatherings organized by Tom Horn, and at a circuit of smaller evangelical and disclosure-adjacent events across the United States. The conference circuit, more than book sales or broadcast appearances, is the primary vector by which his thesis reaches its core audience.

Mount Hermon and the geography of the Watchers. A recurring reference point in Marzulli's teaching is Mount Hermon in the Golan Heights, the mountain 1 Enoch names as the descent site of the two hundred Watchers under Semjaza. The geography carries theological weight in his framework: the location is not symbolic but historical, and it sits on the ancient northern boundary of Israel at a site mentioned across Joshua, Judges, and Psalms. Marzulli has visited and filmed at Hermon and its surrounding Golan Heights sites, and he links the geography to the later biblical narrative around Bashan, Og, and the Rephaim cities. This kind of site-based reading — travel to the named location, photograph the terrain, narrate the text over the landscape — is a consistent methodological choice across his documentary work. Secular archaeology of the Golan Heights, including the Rujm el-Hiri megalithic complex (also called Gilgal Refaim, the "wheel of the giants"), provides a different interpretive frame for the same terrain, centered on Chalcolithic and Early Bronze Age cultic practice rather than on Watchers descent.

Engagement with the contemporary disclosure community. The 2017 New York Times reporting on the Pentagon's Advanced Aerospace Threat Identification Program, the 2023 testimony of former intelligence officer David Grusch before Congress, and the April 2026 Anna Paulina Luna public recommendation of 1 Enoch each reshaped the disclosure conversation. Marzulli engaged each moment quickly through his podcast and speaking circuit, positioning the evangelical-demonological reading as one of the available interpretive frames for the phenomenon. His strategy in each case has been to name the event, acknowledge the mainstream framing, and then argue that the biblical frame — Genesis 6, 1 Enoch, 2 Thessalonians — accounts for the same data under a different interpretive structure. That dialogical posture, whatever one makes of its conclusions, has kept his material in active circulation through the major disclosure-era inflection points of the last decade, and has positioned him as a frequent bridge voice between the secular UAP community and the evangelical prophecy subculture that would otherwise rarely meet.

Scholarly reception. Academic response to Marzulli's specific claims is consistently negative across multiple disciplines. In physical anthropology, the Paracas-skulls-as-non-human thesis has been rejected by the researchers who have studied the crania directly: John Verano's published work on Paracas mortuary practices documents the cranial-binding techniques and their cultural context; University of Pennsylvania archaeologist Douglas Kennett's work on Andean chronologies places Paracas skull-binding within a documented cultural sequence that does not require a non-human genetic explanation. In North American archaeology, the giant-skeletons-suppression thesis has been rejected by the mainstream for reasons already surveyed: the Smithsonian archives are open, the nineteenth-century reports are historiographically well-understood, and no documented hidden-giants collection has been produced. In biblical studies, Heiser's The Unseen Realm is the evangelical scholarly alternative most readers encounter first — a framework that takes Genesis 6 seriously as narrative while declining to follow Marzulli into the specific physical-evidence claims. Jason Colavito's long-running blog archive at jasoncolavito.com has engaged the giant-skeleton literature and Marzulli's use of it continuously since 2011 use of it. Within the broader ancient-astronaut community, writers including Billy Carson and Paul Wallis cite Marzulli's photography and thesis work while diverging on the theological frame; the AAT reception is therefore partial and eclectic rather than unified.

Placing him in the AAT lineage. The cleanest placement of Marzulli in the ancient astronaut theory reception-history runs like this. Erich von Däniken's Chariots of the Gods? (1968) opened the modern genre. Zecharia Sitchin's Earth Chronicles series (from 1976) introduced the Anunnaki-as-Nephilim reading of Sumerian texts inside a secular-esoteric frame. Mauro Biglino's post-2010 literalist readings of the Hebrew Bible extended the lineage into European biblical studies. Graham Hancock occupied the catastrophist-diffusionist adjacent ground from 1995 onward. Marzulli sits inside a distinct Christian-evangelical wing of the same reception-history: he shares the Nephilim-as-physical-beings reading with Sitchin and Biglino; he shares the attempt to document physical evidence with Hancock; and he differs from all four in the explicit theological frame that reads UFOs, giants, and elongated skulls through the lens of end-times prophecy and evangelical demonology. Paul Wallis and Timothy Alberino occupy adjacent evangelical-AAT ground; Alberino's Birthright is the closest contemporary companion to Marzulli's work. Billy Carson, though operating outside the evangelical frame, has interviewed Marzulli and cites his photographic material in the 4biddenknowledge circuit. The lineage is a network rather than a line, and Marzulli's specific contribution is the Christian-evangelical reading of the physical-evidence question.

Distinctive contribution. Among figures in the broader AAT space, the Nephilim-focused physical-evidence project is where Marzulli's distinctive work sits. Sitchin emphasized the Anunnaki and Sumerian tablets; Biglino emphasizes Hebrew Bible translation and the Elohim as plural physical beings; Hancock emphasizes megalithic astronomy and the Younger Dryas catastrophe; Carson emphasizes the Emerald Tablets and digital-age cosmology; Wallis emphasizes the Eden Narrative and the Escaping from Eden reading of Genesis. Marzulli's distinctive material is the photographic and genetic-testing project on elongated skulls, the archival compilation of nineteenth-century giant-skeleton reports, and the explicit theological reading of UFO phenomena as demonic preparation for end-times deception. That combination — Nephilim-focused, physical-evidence-oriented, evangelical-theological — is his niche within the wider reception-history.

The April 2026 Luna moment and the current audience. Anna Paulina Luna's April 2026 public recommendation of 1 Enoch created a sustained expansion of public interest in the Enochic and Nephilim material. Marzulli's audience is one of the communities most directly positioned to receive that attention: evangelical readers who already hold the Genesis 6 narrative as historical, already read end-times prophecy as near-term, and are now seeing a sitting member of Congress recommend a text that sits at the center of the Nephilim literature. The overlap between disclosure-interested evangelicals and Marzulli's existing conference and broadcast audience is substantial, and his media platform is positioned to function as an entry ramp between the mainstream evangelical prophecy subculture and the wider disclosure conversation. Whether that positioning produces sustained cross-over readership remains an open question, but the moment is visible in book-sales rankings and podcast-subscriber figures across the prophecy-and-Nephilim corner of the alternative-media space.

What stands and what does not. Two postures hold together. First, Marzulli's work raises a set of readings that circulate in a real religious and cultural community and have shaped how millions of evangelical readers think about the Nephilim, the Watchers, and the UFO phenomenon. The community is real; the thesis is coherent inside its own theological frame; the photographic archive is a documented body of field work; the theological question — whether Genesis 6 describes a real historical event — is an open question inside evangelical scholarship itself. Second, his specific physical-evidence claims are not what the current academic evidence supports. The Paracas elongated skulls are, on the physical-anthropology evidence, products of cranial binding. The Smithsonian-suppression thesis is not supported by documented archival research. The UFO-as-demonic reading is a theological claim that sits on theological rather than scientific ground. A careful reader can engage with the questions Marzulli presses — about the biblical text, about the disclosure moment, about what it means that so many cultures describe giants in antiquity — while holding the specific evidentiary claims at the evidentiary standard the academic fields apply to similar claims elsewhere. The Nephilim page, the Watchers page, and the giants in world mythology page each extend the broader conversation that Marzulli's work sits inside.

Where Satyori places him. This page describes Marzulli's framework, catalogue, and reception accurately and places him in the named AAT lineage that runs through von Däniken, Sitchin, Biglino, Hancock, and the contemporary disclosure-era writers. The Christian evangelical frame is named explicitly because it carries the weight of the reading: his audience, his interpretive moves, his media platform, and his thesis architecture all depend on that frame, and describing him without naming it would misrepresent the work. The Paracas-skull testing episode is named specifically, and the mainstream cranial-binding explanation is named alongside it. The giant-skeleton suppression thesis is named critically, with the historiography of the nineteenth-century newspaper archive laid out. The editorial stance is open and sourced: neither evangelical advocacy nor skeptic dismissal, but description with the evidentiary pieces on the table. Readers who come to Marzulli from inside the evangelical prophecy community will find his thesis placed fairly. Readers who come from the secular-archaeology side will find the mainstream position represented fairly. Both are the audience this page is written for.

Significance

Why Marzulli matters to the current moment. L. A. Marzulli does a specific piece of work in the current disclosure conversation. He is the figure through whom the mainstream American evangelical prophecy subculture connects to the broader UFO-disclosure and ancient-astronaut conversation. For an evangelical reader raised on Hal Lindsey, Tim LaHaye, and the Left Behind series, Marzulli is often the first voice arguing that 1 Enoch, the Nephilim narrative, and the contemporary UFO phenomenon belong inside the same end-times frame. That bridging function has meaningful cultural weight in the April 2026 moment, when Anna Paulina Luna's public recommendation of 1 Enoch has moved the Enochic material into the mainstream evangelical conversation for the first time at that scale.

The photographic and testing methodology. Inside the alternative-history space, Marzulli's distinctive methodological commitment is the attempt to document physical evidence directly through photography, site visits, and commissioned laboratory testing. The 2014 Paracas-skull DNA testing project was a concrete example: samples sent to a geneticist, a report generated, a thesis advanced from the result. The specific episode did not survive follow-up testing and academic scrutiny, but the methodological commitment itself distinguishes his work from the purely exegetical Nephilim literature that preceded him. Whether the method produces defensible findings is a separate question from whether the method exists. Both questions belong in the honest placement of his work.

The scholarly response and its structure. The academic reception of Marzulli runs across multiple disciplines and is consistent in direction. In physical anthropology, John Verano's published work on Paracas crania and the broader literature on intentional cranial modification provide a documented alternative explanation for the elongated skulls — an explanation that relies on ethnographically observed cultural practice rather than on genetic exceptionalism. In archaeology, Douglas Kennett's chronological work on Andean cultures and the broader literature on Paracas society place the skulls inside a human cultural context with reasonable historical depth. In North American historiography, the nineteenth-century giant-skeleton reports have been surveyed critically by Jason Colavito and others, and the Smithsonian-suppression thesis has not been substantiated through primary-source archival work. Within evangelical scholarship itself, Michael Heiser's The Unseen Realm takes the Genesis 6 narrative seriously as a supernatural framework while declining to accept the specific Paracas-and-giant-skeletons evidentiary claims. The scholarly response is therefore not uniformly secular-dismissive. Some of it runs through the same evangelical readership that Marzulli himself writes for.

The Indigenous-cultures dimension. A concern that belongs alongside the direct factual debate is how the Paracas-skulls-as-Nephilim thesis positions Indigenous Andean culture in the historical record. The Paracas people produced a documented civilization with burial practices, textile traditions, and cranial-modification customs that stand on their own cultural record. Reading their crania as evidence of hybrid ancestry, rather than as evidence of a specific and deliberate cultural practice, implicitly displaces the documented Indigenous accomplishment with an extrabiblical-and-extracultural explanation. This concern is analogous to the Society for American Archaeology's 2022 objection to Graham Hancock's Ancient Apocalypse on diffusionist-framing grounds. It does not settle the underlying theological or evidentiary questions, but it belongs in the record.

Reception inside evangelical publishing. The trajectory of evangelical publishing itself has shaped Marzulli's reception. The Christian bookstore distribution network that carried his Nephilim Trilogy in the late 1990s and the Watchers documentary series through the 2010s has contracted substantially, but the podcast, conference, and streaming ecosystems that replaced it have preserved and extended his audience. His work now reaches further through Acceleration Radio, conference speaking, and cross-community podcast appearances than it ever did through physical bookstore sales. The platform shift maps onto the broader pattern in evangelical media, where long-form audio and video have replaced print as the primary vector for new theological frameworks, and where writers like Tom Horn, Timothy Alberino, and Cris Putnam occupy overlapping audiences in the prophecy-and-disclosure corner of that ecosystem.

The cultural function. For a significant subset of his readers, Marzulli's work functions less as a set of testable physical-evidence claims and more as a narrative framework that integrates the ancient biblical text with the contemporary UFO conversation in a way that feels coherent with both. That integrative function is a real cultural contribution regardless of whether the specific evidentiary claims hold. The work provides a bridge document that lets evangelical readers engage the disclosure conversation without leaving their theological home ground, and it provides disclosure-interested readers an entry into biblical material that most secular disclosure writing does not take seriously. The honest measure of significance here is that Marzulli has helped build the cultural conditions in which an evangelical congressperson's public recommendation of 1 Enoch in April 2026 can register as intelligible rather than as anomalous. That cultural groundwork matters whether or not the Paracas-skull testing survives scrutiny, and it matters whether or not the giant-skeleton archive is read as suppression or as historiography. The groundwork is what his thirty-year career has in fact produced, and it is the dimension of his work that the current Luna-era moment makes visible.

Connections

Direct lineage. Marzulli belongs inside the ancient astronaut theory reception-history, specifically in its Christian-evangelical wing. The four figures who precede him — Erich von Däniken (Chariots of the Gods?, 1968), Zecharia Sitchin (Earth Chronicles series from 1976), Mauro Biglino (post-2010 Italian literalist Hebrew Bible readings), and Graham Hancock (catastrophist-diffusionist lost-civilization framework from 1995) — each advanced a different version of the reading that mainstream history has missed or suppressed evidence of contact between human cultures and non-human or non-ordinary beings. Marzulli shares their reading posture and their attempt to document physical evidence, and he differs from all four in explicitly framing the question theologically inside evangelical demonology and end-times prophecy. Paul Wallis, Timothy Alberino (Birthright, 2020), and Billy Carson occupy adjacent contemporary ground.

Nephilim and Watchers neighborhood. The Nephilim page and Watchers page are the immediate architectural neighbors to this one. Marzulli reads both traditions as referring to literal physical beings: the Watchers as fallen angels who descended at Mount Hermon and taught forbidden crafts, the Nephilim as their physical hybrid offspring whose genetic signature persisted through the flood via the Anakim, the Rephaim, and Og of Bashan. The Enoch page and the Book of Enoch page provide the textual substrate for that reading. Marzulli's exegetical framework is not universal inside evangelical scholarship — Michael Heiser's Unseen Realm framework takes the texts seriously while declining Marzulli's specific physical-evidence claims — and the range of evangelical readings is itself a useful piece of the picture.

Giants and the mythic neighborhood. The giants in world mythology page provides the comparative frame inside which Marzulli's Nephilim-specific reading sits. The giant traditions — the Anakim and Rephaim of the Hebrew Bible, Og of Bashan, Goliath of Gath, the Titans of Greek mythology, the Jotnar of Norse mythology, the Gigantes, and the comparative-mythology record across Celtic, Mesoamerican, and Andean traditions — are the wider cultural pattern that any Nephilim-focused framework has to engage. Marzulli's version of that engagement is theologically specific to evangelical Christianity; other treatments of the same comparative material run through secular-esoteric, psychoanalytic, and folkloric readings that the comparative page surveys.

Not-yet-live neighbors. Several pages that would sit next to this one are not yet live and are named here without links. A Billy Carson page (the 4biddenknowledge founder, a batch sibling to this one, whose public platform has interviewed Marzulli and circulates his photographic material in a secular-digital context). A Paul Wallis page (the Escaping from Eden author, whose evangelical-adjacent reading of Genesis overlaps with Marzulli's textual territory while differing on theological frame). A Timothy Alberino page (the Birthright author, the closest direct companion to Marzulli's Christian-evangelical AAT ground). A Paracas skulls page (the specific site and cultural tradition at the center of Marzulli's DNA-testing episode, where the cranial-binding explanation and the cultural-anthropology context of the Paracas people can be treated in their own right). An Og of Bashan page (the post-flood giant king whose iron bedstead in Deuteronomy 3:11 is a frequent Marzulli reference point). Each will link back to this one when published, and each extends the neighborhood of Nephilim-focused, physical-evidence-oriented, and evangelical-disclosure writing around it.

Further Reading