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Virtual Assyria Dan Lundberg
Virtual Assyria Dan Lundberg (The content of this site is based on data collected 1996-1997) Illustration: Ann Ahlbom Sundqvist Introduction (2010) Some comments on the re-publishing of this study of Assyrian cultural activities on the Internet – more than 10 years later. This study is based on fieldwork and other data collections that I conducted during the second half of the 1990s. I can truly say that I was impressed by all the web enthusiasts that were striving to create a transnational Assyrian community – a "cyber nation" on the Internet. However, the development has been incredibly fast during the last decades and today (2010) it is hard to imagine the almost science fictional impression that ideas about cyber communities gave back in the nineties. When looking back at the development of the Internet it seems as if the "cyber space" that was announced on the home page of Nineveh On-line 1997 has become less virtual over the years. Today we are living in both worlds – using the Internet for shopping, reading, finding information, communication, playing, dating, etc, etc.The boarder between virtual and real often appears to be diffuse and in fact, not so important any more. Svenskt visarkiv shut down this website in 2008 because we felt we could no longer guarantee that all links were relevant and functioning. The lifespan of articles online can sometimes be quite short. However, we have received many requests to publish it again, an indication that the content is still regarded as important. This new edition has some corrected links and dead links have been deleted, but otherwise the text has not been changed at all. -
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte. -
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STUDIA ORIENTALIA PUBLISHED BY THE FINNISH ORIENTAL SOCIETY 106 OF GOD(S), TREES, KINGS, AND SCHOLARS Neo-Assyrian and Related Studies in Honour of Simo Parpola Edited by Mikko Luukko, Saana Svärd and Raija Mattila HELSINKI 2009 OF GOD(S), TREES, KINGS AND SCHOLARS clay or on a writing board and the other probably in Aramaic onleather in andtheotherprobably clay oronawritingboard ME FRONTISPIECE 118882. Assyrian officialandtwoscribes;oneiswritingincuneiformo . n COURTESY TRUSTEES OF T H E BRITIS H MUSEUM STUDIA ORIENTALIA PUBLISHED BY THE FINNISH ORIENTAL SOCIETY Vol. 106 OF GOD(S), TREES, KINGS, AND SCHOLARS Neo-Assyrian and Related Studies in Honour of Simo Parpola Edited by Mikko Luukko, Saana Svärd and Raija Mattila Helsinki 2009 Of God(s), Trees, Kings, and Scholars: Neo-Assyrian and Related Studies in Honour of Simo Parpola Studia Orientalia, Vol. 106. 2009. Copyright © 2009 by the Finnish Oriental Society, Societas Orientalis Fennica, c/o Institute for Asian and African Studies P.O.Box 59 (Unioninkatu 38 B) FIN-00014 University of Helsinki F i n l a n d Editorial Board Lotta Aunio (African Studies) Jaakko Hämeen-Anttila (Arabic and Islamic Studies) Tapani Harviainen (Semitic Studies) Arvi Hurskainen (African Studies) Juha Janhunen (Altaic and East Asian Studies) Hannu Juusola (Semitic Studies) Klaus Karttunen (South Asian Studies) Kaj Öhrnberg (Librarian of the Society) Heikki Palva (Arabic Linguistics) Asko Parpola (South Asian Studies) Simo Parpola (Assyriology) Rein Raud (Japanese Studies) Saana Svärd (Secretary of the Society) -
Nabu 2015-2-Mep-Dc
ISSN 0989-5671 2015 N°2 (juin) NOTES BRÈVES 25) À propos d’ARET XII 344, des déesses dgú-ša-ra-tum et de la naissance du prince éblaïte* — Le texte administratif ARET XII 344 est malheureusement assez lacuneux, mais à notre avis quand même très intéressant. Les lignes du texte préservées sont les suivantes: r. I’:1’-5’: ‹x›[...] / šeš-[...] / in ⸢u₄⸣ / ḫúl / ⸢íl⸣-['à*-ag*-da*-mu*] v. II’:1’-11’: ...] K[ALAM.]KAL[AM(?)] / NI-šè-na-⸢a⸣ / ma-lik-tum / è / é / daš-dar / ap / íl-'à- ag-da-mu / i[n] / [...] / [...] r. III’:1’-9’: ⸢'à⸣-[...] / 1 gír mar-t[u] zú-aka / 1 buru₄-mušen 1 kù-sal / daš-dar / NAM-ra-luki / 1 zara₆-túg ú-ḫáb / 1 giš-šilig₅* 2 kù-sig₁₇ maš-maš-SÙ / 1 šíta zabar / dga-mi-iš r. IV’:1’-10’: ⸢x⸣[...] / 10 lá-3 an-dù[l] igi-DUB-SÙ šu-SÙ DU-SÙ kù:babbar / 10 lá-3 gú-a-tum zabar / dgú-ša-ra-tum / 5 kù-sig₁₇ / é / en / ni-zi-mu / 2 ma-na 55 kù-sig₁₇ / sikil r. V’:1’-6’: [x-]NE-[t]um / [x K]A-dù-gíd / [m]a-lik-tum / i[n-na-s]um / dga-mi-iš / 1 dib 2 giš- DU 2 ti-gi-na 2 geštu-lá 2 ba-ga-NE-su!(ZU) r. VI’:1’-6’: [...]⸢x⸣ / [m]a-[li]k-tum / [šu-ba₄-]ti / [x ki]n siki / [x-]li / [x-b]a-LUM. Tout d’abord, on remarquera qu’au début du texte on peut lire in ⸢u₄⸣ / ḫúl / ⸢íl⸣-['à*-ag*-da*- mu*], c’est-à-dire « dans le jour de la fête (en l’honneur) d’íl-'à-ag-da-mu ». -
Constantinian Shift – the Truth Or a Myth?
VOX PATRUM 34 (2014) t. 61 Sławomir BRALEWSKI* CONSTANTINIAN SHIFT – THE TRUTH OR A MYTH? In historiography, the phrase Constantinian shift in the sense of transforma- tion connected with the reign of Constantine is quite common. This expression occurs in different languages e.g.: przełom konstantyński1, die konstantinische Wende2, le tournant constantinien3, svolta Constantiniana4. Sometimes, the whole epoch initiated by Constantine is referred to as groundbreaking5 or it is replaced with a semantically closed phrase – the revolution of Constan- tine6. According to the dictionary definition a “shift” is a change in something; this is a change in position, direction, or character. So, a fundamental change, a real turnabout is meant here. In a sense, the word “shift” implies discontinu- ity and is a contradiction of continuation. Similarly, the term revolution, which * Dr hab. Sławomir Bralewski, professor of University of Łódź, works in the Department of Byzantine History at the Institute of History at the Faculty of Philosophy and History of the Univer- sity of Łódź; e-mail: [email protected]. 1 Cf. J. Straub, W sprawie przełomu konstantyńskiego, transl. M. Kaczmarkowski, RTK 27 (1980) z. 4, 157-166; M. Banaszak, Następstwo tzw. przełomu konstantyńskiego, in: Historia Koś- cioła Katolickiego, t. 1: Starożytność, Warszawa 1989, 121-122; S. Bralewski, Przełom konstantyń- ski a religijność Rzymian w wiekach IV i V – wybrane zagadnienia, in: Bitwa przy moście mulwij- skim. Konsekwencje, red. Z. Kalinowski – D. Próchniak, Poznań 2013 (in print). 2 Cf. Die Kirche Angesichts der Konstantinischen Wende, hrsg. G. Ruhbach, Darmstadt 1976; J. Bleicken, Constantin der Große und die Christen. Überlegungen zur konstantinischen Wende, München 1992; Die konstantinische Wende, hrsg. -
The Lost Book of Enki.Pdf
L0ST BOOK °f6NK1 ZECHARIA SITCHIN author of The 12th Planet • . FICTION/MYTHOLOGY $24.00 TH6 LOST BOOK OF 6NK! Will the past become our future? Is humankind destined to repeat the events that occurred on another planet, far away from Earth? Zecharia Sitchin’s bestselling series, The Earth Chronicles, provided humanity’s side of the story—as recorded on ancient clay tablets and other Sumerian artifacts—concerning our origins at the hands of the Anunnaki, “those who from heaven to earth came.” In The Lost Book of Enki, we can view this saga from a dif- ferent perspective through this richly con- ceived autobiographical account of Lord Enki, an Anunnaki god, who tells the story of these extraterrestrials’ arrival on Earth from the 12th planet, Nibiru. The object of their colonization: gold to replenish the dying atmosphere of their home planet. Finding this precious metal results in the Anunnaki creation of homo sapiens—the human race—to mine this important resource. In his previous works, Sitchin com- piled the complete story of the Anunnaki ’s impact on human civilization in peacetime and in war from the frag- ments scattered throughout Sumerian, Akkadian, Babylonian, Assyrian, Hittite, Egyptian, Canaanite, and Hebrew sources- —the “myths” of all ancient peoples in the old world as well as the new. Missing from these accounts, however, was the perspective of the Anunnaki themselves What was life like on their own planet? What motives propelled them to settle on Earth—and what drove them from their new home? Convinced of the existence of a now lost book that formed the basis of THE lost book of ENKI MFMOHCS XND PKjOPHeCieS OF XN eXTfCXUfCWJTWXL COD 2.6CHXPJA SITCHIN Bear & Company Rochester, Vermont — Bear & Company One Park Street Rochester, Vermont 05767 www.InnerTraditions.com Copyright © 2002 by Zecharia Sitchin All rights reserved. -
God Among the Gods: an Analysis of the Function of Yahweh in the Divine Council of Deuteronomy 32 and Psalm 82
LIBERTY BAPTIST THEOLOGICAL SEMINARY AND GRADUATE SCHOOL GOD AMONG THE GODS: AN ANALYSIS OF THE FUNCTION OF YAHWEH IN THE DIVINE COUNCIL OF DEUTERONOMY 32 AND PSALM 82 A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF RELIGION IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY DANIEL PORTER LYNCHBURG, VIRGINIA MAY 2010 The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers. Copyright © 2010 by Daniel Porter All Rights Reserved. ii ACKNOWLEDGEMENTS To my wife, Mariel And My Parents, The Rev. Fred A. Porter and Drenda Porter Special thanks to Dr. Ed Hindson and Dr. Al Fuhr for their direction and advice through the course of this project. iii ABSTRACT The importance of the Ugaritic texts discovered in 1929 to ancient Near Eastern and Biblical Studies is one of constant debate. The Ugaritic texts offer a window into the cosmology that shaped the ancient Near East and Semitic religions. One of the profound concepts is the idea of a divine council and its function in maintaining order in the cosmos. Over this council sits a high god identified as El in the Ugaritic texts whose divine function is to maintain order in the divine realm as well on earth. Due to Ugarit‟s involvement in the ancient world and the text‟s representation of Canaanite cosmology, scholars have argued that the Ugaritic pantheon is evidenced in the Hebrew Bible where Yahweh appears in conjunction with other divine beings. Drawing on imagery from both the Ugaritic and Hebrew texts, scholars argue that Yahweh was not originally the high god of Israel, and the idea of “Yahweh alone” was a progression throughout the biblical record. -
The Higher Aspects of Greek Religion. Lectures Delivered at Oxford and In
BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIET OF Henirg m. Sage 1891 .A^^^ffM3. islm^lix.. 5931 CornelJ University Library BL 25.H621911 The higher aspects of Greek religion.Lec 3 1924 007 845 450 The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924007845450 THE HIBBERT LECTURES SECOND SERIES 1911 THE HIBBERT LECTURES SECOND SERIES THE HIGHER ASPECTS OF GREEK RELIGION LECTURES DELIVERED AT OXFORD AND IN LONDON IN APRIL AND MAY igii BY L. R. FARNELL, D.Litt. WILDE LECTURER IN THE UNIVERSITY OF OXFORD LONDON WILLIAMS AND NORGATE GARDEN, W.C. 14 HENRIETTA STREET, COVENT 1912 CONTENTS Lecture I GENERAL FEATURES AND ORIGINS OF GREEK RELIGION Greek religion mainly a social-political system, 1. In its earliest " period a " theistic creed, that is^ a worship of personal individual deities, ethical personalities rather than mere nature forces, 2. Anthrqgomorphism its predominant bias, 2-3. Yet preserving many primitive features of " animism " or " animatism," 3-5. Its progress gradual without violent break with its distant past, 5-6. The ele- ment of magic fused with the religion but not predominant, 6-7. Hellenism and Hellenic religion a blend of two ethnic strains, one North-Aryan, the other Mediterranean, mainly Minoan-Mycenaean, 7-9. Criteria by which we can distinguish the various influences of these two, 9-1 6. The value of Homeric evidence, 18-20. Sum- mary of results, 21-24. Lecture II THE RELIGIOUS BOND AND MORALITY OF THE FAMILY The earliest type of family in Hellenic society patrilinear, 25-27. -
Ancient Fragments Containing What Remains of the Writings of Sanchoniatho, Berossus, Abydenus, Megasthenes, and Manetho
AN C IENT F RAGMENTS C O N TAI NI N G WH AT R EMAI NS OF TH E WR I TINGS OF SANC H O NIATHO B ER SUS A Y ENUS , O S , B D , MEGASTHE E E H N S AND M T O . , AN ALSO TI—IR H E R METIC C R EED T HE O LD C H RO IC LE , N , THE LATERC U LU S O F E R TO STH E ES A N , TH E TY R I LS AN ANNA , TH E O R AC LES O F Z O RO ST E R A , AND TH E PE RIPLU S O F H ANN O . I R ES . B Y . P. C O Y , Q B R G F EL L O W O F C AI U S C O L L EGE , C AM I D E LO NDON W I L L I AM PI C K E R I N G . MDCCCXXV III . P C R E F A E . IN presenting this collection of ANC IE NT F R AG M t o the m t wha t ENTS world , so e explana ion of is comprehended under that title is n ot altogether t unnecessary . We are accus omed t o regard the t th e k t Hebrew scrip ures , and Gree and La in t the t d t uit : wri ings, as only cer ain recor s of an iq y et t t n y here have been o her la guages , in which have been written the annals and the histories of t t o her countries . -
The Secret Name of Ra
Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent. -
Mesopotamian Mythology
MESOPOTAMIAN MYTHOLOGY The myths, epics, hymns, lamentations, penitential psalms, incantations, wisdom literature, and handbooks dealing with rituals and omens of ancient Mesopotamian. The literature that has survived from Mesopotamian was written primarily on stone or clay tablets. The production and preservation of written documents were the responsibility of scribes who were associated with the temples and the palace. A sharp distinction cannot be made between religious and secular writings. The function of the temple as a food redistribution center meant that even seemingly secular shipping receipts had a religious aspect. In a similar manner, laws were perceived as given by the gods. Accounts of the victories of the kings often were associated with the favor of the gods and written in praise of the gods. The gods were also involved in the established and enforcement of treaties between political powers of the day. A large group of texts related to the interpretations of omens has survived. Because it was felt that the will of the gods could be known through the signs that the gods revealed, care was taken to collect ominous signs and the events which they preached. If the signs were carefully observed, negative future events could be prevented by the performance of appropriate apotropaic rituals. Among the more prominent of the Texts are the shumma izbu texts (“if a fetus…”) which observe the birth of malformed young of both animals and humans. Later a similar series of texts observed the physical characteristics of any person. There are also omen observations to guide the physician in the diagnosis and treatment of patients. -
Why I Am an Atheist by Frank Berman, 1963 Frank Berman
University of Mississippi eGrove Speeches and Letters to the Editor James W. Silver Collection 1963 Why I Am an Atheist by Frank Berman, 1963 Frank Berman Follow this and additional works at: https://egrove.olemiss.edu/jws_spch Recommended Citation Berman, Frank, "Why I Am an Atheist by Frank Berman, 1963" (1963). Speeches and Letters to the Editor. 9. https://egrove.olemiss.edu/jws_spch/9 This Article is brought to you for free and open access by the James W. Silver Collection at eGrove. It has been accepted for inclusion in Speeches and Letters to the Editor by an authorized administrator of eGrove. For more information, please contact [email protected]. & WHY I AM AN ATHEIST Nyc 3/ Frank Berman 10o:S1 THE ATHEIST I became an atheist and here is the reason why, I searched everywhere and found no hell or angel's sky. I read the Bible through and through, Something religious folks very seldom do. It's superstitions and benedictions, Its atrocities and self contradictions. And I read it diligently through all its pages, Its nonsense, mythology and sayings of its sages. Final~y, I read Thomas Paine's illustrious "AGE OF REASON," and l~ke a spark it came to me "The Bible is intellectual Treason." MUCH ADO ABOUT NOTHING Day by day, year after year, Millions cringe and crawlin religious fear, Worshipping the God of some biblical creed; That shows no sign of giving care or heed. A god no logic or science is able to find, An elusive creation of the bewildered mind. Some worship him standing and some by kneeling, Some by jumping, rolling or by reeling.