Old Testament Flood After Gilgamesh
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The Sumerian King List the Sumerian King List (SKL) Dates from Around 2100 BCE—Near the Time When Abram Was in Ur
BcResources Genesis The Sumerian King List The Sumerian King List (SKL) dates from around 2100 BCE—near the time when Abram was in Ur. Most ANE scholars (following Jacobsen) attribute the original form of the SKL to Utu-hejel, king of Uruk, and his desire to legiti- mize his reign after his defeat of the Gutians. Later versions included a reference or Long Chronology), 1646 (Middle to the Great Flood and prefaced the Chronology), or 1582 (Low or Short list of postdiluvian kings with a rela- Chronology). The following chart uses tively short list of what appear to be the Middle Chronology. extremely long-reigning antediluvian Text. The SKL text for the following kings. One explanation: transcription chart was originally in a narrative form or translation errors resulting from and consisted of a composite of several confusion of the Sumerian base-60 versions (see Black, J.A., Cunningham, and the Akkadian base-10 systems G., Fluckiger-Hawker, E, Robson, E., of numbering. Dividing each ante- and Zólyomi, G., The Electronic Text diluvian figure by 60 returns reigns Corpus of Sumerian Literature (http:// in harmony with Biblical norms (the www-etcsl.orient.ox.ac.uk/), Oxford bracketed figures in the antediluvian 1998-). The text was modified by the portion of the chart). elimination of manuscript references Final versions of the SKL extended and by the addition of alternative the list to include kings up to the reign name spellings, clarifying notes, and of Damiq-ilicu, king of Isin (c. 1816- historical dates (typically in paren- 1794 BCE). thesis or brackets). The narrative was Dates. -
3 a Typology of Sumerian Copular Clauses36
3 A Typology of Sumerian Copular Clauses36 3.1 Introduction CCs may be classified according to a number of characteristics. Jagersma (2010, pp. 687-705) gives a detailed description of Sumerian CCs arranged according to the types of constituents that may function as S or PC. Jagersma’s description is the most detailed one ever written about CCs in Sumerian, and particularly, the parts on clauses with a non-finite verbal form as the PC are extremely insightful. Linguistic studies on CCs, however, discuss the kind of constituents in CCs only in connection with another kind of classification which appears to be more relevant to the description of CCs. This classification is based on the semantic properties of CCs, which in turn have a profound influence on their grammatical and pragmatic properties. In this chapter I will give a description of CCs based mainly on the work of Renaat Declerck (1988) (which itself owes much to Higgins [1979]), and Mikkelsen (2005). My description will also take into account the information structure of CCs. Information structure is understood as “a phenomenon of information packaging that responds to the immediate communicative needs of interlocutors” (Krifka, 2007, p. 13). CCs appear to be ideal for studying the role information packaging plays in Sumerian grammar. Their morphology and structure are much simpler than the morphology and structure of clauses with a non-copular finite verb, and there is a more transparent connection between their pragmatic characteristics and their structure. 3.2 The Classification of Copular Clauses in Linguistics CCs can be divided into three main types on the basis of their meaning: predicational, specificational, and equative. -
Women in the Ancient Near East: a Sourcebook
WOMEN IN THE ANCIENT NEAR EAST Women in the Ancient Near East provides a collection of primary sources that further our understanding of women from Mesopotamian and Near Eastern civiliza- tions, from the earliest historical and literary texts in the third millennium BC to the end of Mesopotamian political autonomy in the sixth century BC. This book is a valuable resource for historians of the Near East and for those studying women in the ancient world. It moves beyond simply identifying women in the Near East to attempting to place them in historical and literary context, follow- ing the latest research. A number of literary genres are represented, including myths and epics, proverbs, medical texts, law collections, letters and treaties, as well as building, dedicatory, and funerary inscriptions. Mark W. Chavalas is Professor of History at the University of Wisconsin-La Crosse, where he has taught since 1989. Among his publications are the edited Emar: The History, Religion, and Culture of a Syrian Town in the Late Bronze Age (1996), Mesopotamia and the Bible (2002), and The Ancient Near East: Historical Sources in Translation (2006), and he has had research fellowships at Yale, Harvard, Cornell, Cal-Berkeley, and a number of other universities. He has nine seasons of exca- vation at various Bronze Age sites in Syria, including Tell Ashara/Terqa and Tell Mozan/Urkesh. ROUTLEDGE SOURCEBOOKS FOR THE ANCIENT WORLD HISTORIANS OF ANCIENT ROME, THIRD EDITION Ronald Mellor TRIALS FROM CLASSICAL ATHENS, SECOND EDITION Christopher Carey ANCIENT GREECE, THIRD EDITION Matthew Dillon and Lynda Garland READINGS IN LATE ANTIQUITY, SECOND EDITION Michael Maas GREEK AND ROMAN EDUCATION Mark Joyal, J.C. -
Asher-Greve / Westenholz Goddesses in Context ORBIS BIBLICUS ET ORIENTALIS
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2013 Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources Asher-Greve, Julia M ; Westenholz, Joan Goodnick Abstract: Goddesses in Context examines from different perspectives some of the most challenging themes in Mesopotamian religion such as gender switch of deities and changes of the status, roles and functions of goddesses. The authors incorporate recent scholarship from various disciplines into their analysis of textual and visual sources, representations in diverse media, theological strategies, typologies, and the place of image in religion and cult over a span of three millennia. Different types of syncretism (fusion, fission, mutation) resulted in transformation and homogenization of goddesses’ roles and functions. The processes of syncretism (a useful heuristic tool for studying the evolution of religions and the attendant political and social changes) and gender switch were facilitated by the fluidity of personality due to multiple or similar divine roles and functions. Few goddesses kept their identity throughout the millennia. Individuality is rare in the iconography of goddesses while visual emphasis is on repetition of generic divine figures (hieros typos) in order to retain recognizability of divinity, where femininity is of secondary significance. The book demonstrates that goddesses were never marginalized or extrinsic and thattheir continuous presence in texts, cult images, rituals, and worship throughout Mesopotamian history is testimony to their powerful numinous impact. This richly illustrated book is the first in-depth analysis of goddesses and the changes they underwent from the earliest visual and textual evidence around 3000 BCE to the end of ancient Mesopotamian civilization in the Seleucid period. -
Representations of Plants on the Warka Vase of Early Mesopotamia
University of Pennsylvania ScholarlyCommons University of Pennsylvania Museum of University of Pennsylvania Museum of Archaeology and Anthropology Papers Archaeology and Anthropology 2016 Sign and Image: Representations of Plants on the Warka Vase of Early Mesopotamia Naomi F. Miller University of Pennsylvania, [email protected] Philip Jones University of Pennsylvania Holly Pittman University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/penn_museum_papers Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Archaeological Anthropology Commons, Botany Commons, Near and Middle Eastern Studies Commons, and the Near Eastern Languages and Societies Commons Recommended Citation (OVERRIDE) Miller, Naomi F., Philip Jones, and Holly Pittman. 2016. Sign and image: representations of plants on the Warka Vase of early Mesopotamia. Origini 39: 53–73. University of Pennsylvania ScholarlyCommons, Philadelphia. http://repository.upenn.edu/penn_museum_papers/2 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/penn_museum_papers/2 For more information, please contact [email protected]. Sign and Image: Representations of Plants on the Warka Vase of Early Mesopotamia Abstract The Warka Vase is an iconic artifact of Mesopotamia. In the absence of rigorous botanical study, the plants depicted on the lowest register are usually thought to be flax and grain. This analysis of the image identified as grain argues that its botanical characteristics, iconographical context and similarity to an archaic sign found in proto-writing demonstrates that it should be identified as a date palm sapling. It confirms the identification of flax. The correct identification of the plants furthers our understanding of possible symbolic continuities spanning the centuries that saw the codification of text as a eprr esentation of natural language. -
The Epic of Gilgamesh Ebook Free Download
THE EPIC OF GILGAMESH PDF, EPUB, EBOOK Andrew George,N. K. Sandars,Richard Pasco | 304 pages | 28 Sep 2015 | Penguin Books Ltd | 9780140449198 | English | London, United Kingdom The Epic of Gilgamesh PDF Book His mother explains that they mean that a new companion will soon arrive at Uruk. The Flood Tablet, 11th cuneiform tablet in a series relating the Gilgamesh epic, from Nineveh, 7th century bce ; in the British Museum, London. Donn has an excellent website that includes a section on Mesopotamia. He plans to use the flower to rejuvenate the old men of the city of Uruk and then to use it himself. An illustration of Gilgamesh from the Chaldean Account of Genesis advertisement. The story begins with the introduction of Gilgamesh , king of Uruk , two-thirds god and one-third human , blessed by the gods with strength, courage and beauty, and the strongest and greatest king who ever existed. Epic poem from Mesopotamia. The definitive modern translation is a two-volume critical work by Andrew George , published by Oxford University Press in Gilgamesh finally leaves with Urshanabi to return to Uruk. Humbaba then curses them both, and Gilgamesh finally puts an end to it. For other uses, see Epic of Gilgamesh disambiguation. The gods respond to the people's pleas by creating an equal to Gilgamesh who will be able to stop his oppression. The gods like the sacrifices so much that they regret having murdered the humans. Synopsis — Gilgamesh Summary Back to Top of Page The story begins with the introduction of Gilgamesh , king of Uruk , two-thirds god and one-third human , blessed by the gods with strength, courage and beauty, and the strongest and greatest king who ever existed. -
Epics of Sumerian Kings Writings from the Ancient World
Epics of Sumerian Kings Writings from the Ancient World Theodore J. Lewis, General Editor Associate Editors Billie Jean Collins Jerrold S. Cooper Edward L. Greenstein Jo Ann Hackett Richard Jasnow Ronald J. Leprohon C. L. Seow Niek Veldhuis Number 20 Epics of Sumerian Kings: The Matter of Aratta by Herman Vanstiphout Edited by Jerrold S. Cooper EPICS OF SUMERIAN KINGS The Matter of Aratta by Herman Vanstiphout Edited by Jerrold S. Cooper Society of Biblical Literature Atlanta Epics of Sumerian Kings: The Matter of Aratta Copyright © 2003 Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Vanstiphout, H. L. J. (Herman L. J.) Epics of Sumerian kings : the matter of Aratta / by Herman L. J. Vanstiphout ; edited by Jerrold S. Cooper. p. cm. — (Writings from the ancient world ; no. 20) Includes bibliographical references. ISBN 1-58983-083-0 (paper bdg. : alk. paper) 1. Epic poetry, Sumerian—Translations into English. 2. Epic poetry, Sumerian. I. Cooper, Jerrold S. II. Title. III. Series. PJ4083 .V36 2003 899'.9510308—dc22 2003018255 11 10 09 08 07 06 05 04 03 5 4 3 2 1 Printed in the United States of America on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence. -
Primeval & Patriarchal History
Biblical Creations Gary Martin NELC For Astro 190 2/26/2018 Text Discoveries: 1800’s to early 1900’s • Egyptian: Full afterlife texts from late 3rd millennium BCE • Sumerian: Hundreds of cuneiform compositions dating to the early 2nd millennium BCE • Babylonian: Thousands of tablets from Mesopotamia from the early 2nd millennium BCE • Anatolian: Thousands of tablets from early 2nd millennium BCE • Ugaritic: Thousands of tablets from 14th–12th c. BCE With these discoveries, the world of the ancient Near East opened up to scholars who use these ancient texts in their study of ancient Israel, which lies at the crossroads of these major, and older, civilizations. Of course, these texts serve a primary role in the scholarship of the ancient Near East more broadly. ANATOLIA UGARIT MESOPOTAMIA BABYLONIA ISRAEL SUMER EGYPT Old Assyrian Trade with Anatolia, 20th–19th c. BCE 20,000 tablets Tin from the eat Assyrian merchants Textiles from Babylonia 1910–1830 BCE Silver and gold from Anatolia Kanesh 1000 km Assur Byblos Mari Babylon Canaan Roaf, Atlas, p. 113 GENESIS 1–3 ENUMA ELISH / GILGAMESH Enuma Elish The ancient Mesopotamians had their own versions of Creation. One of the most well-known is the Babylonian “Epic of Creation” otherwise known as Enuma Elish for the first words of the text — “When on high” — referring to the heavenly realm, where all things began. This lengthy composition (about 1,000 lines) is recorded on 7 clay tablets. The Babylonian version that is the base text for most of our English translations of Enuma Elish comes from tablets that date to the 7th century BCE. -
11.-Tarif.Pdf
N.A.B.U. 2020 nᵒ 1 (mars) ISSN 0989-5671 2020 N° 1 (mars) NOTES BRÈVES 1) Ur-Luma entwendet Kanalwasser — PSD A I 7f. verzeichnet unter a A 2.3.1 einen Ausdruck a 1) bu/bù/bux(PI) „to drain water“. Manchmal wird nur das Wasser genannt, häufiger aber steht vor dem Verbum a e, was PSD als „water from the ditch“ interpretiert. Doch e(-g) „Bewässerungskanal“ steht nie in einem dimensionalen Kasus. In Frage kämen der Lokativ oder der Ablativ. Außerdem würden wir eher den Absolutiv direkt vor dem Verbum erwarten. Also ist a-e „Kanalwasser“ gemeint. Zu dieser Deutung von a-e kommt bereits Krebernik2) aufgrund von SF 54 viii 1-3: a-sùr / sùr e-sì-gen₇ / a-e <e> e-sì-gen₇ „wie Wassergraben-Wasser den Wassergraben füllt, wie Kanalwasser den Kanal füllt“. Cf. mê šūri, mê ḫarri MSL 13, 85 (Proto-Kagal). Zu ergänzen wäre noch a-e lá „Kanalwasser blockieren“ oder „… verringern“. LSU 196 (parallel zu a-e bu) und LSU 318. In ED IIIb Lagaš ist a-e bu nicht sicher belegt aber a-e è und das in einem Kontext, in dem es um die Ableitung von Wasser im großen Stil gehen könnte: ur-lum-ma énsi ummaki-ke₄ e-ki-sur-ra dnin-ĝír-su- ka e-ki-sur-ra dnanše a-e ì-mi-è „Ur-Luma, der Stadtfürst von Umma hat den Grenzgraben des Ninĝirsu, den Grenzgraben der Nanše, hat das Kanalwasser zu sich (Ventiv) herausgeleitet“.3) Die Übersetzung von Zólyomi, NABU 2019/2: „Ur-Luma, ruler of Umma let water wash away/destroy the boundary levee“ ist grammatisch möglich. -
The World of the Sumerian Mother Goddess
ACTA UNIVERSITATIS UPSALIENSIS Historia Religionum 35 The World of the Sumerian Mother Goddess An Interpretation of Her Myths Therese Rodin Dissertation presented at Uppsala University to be publicly examined in Ihresalen, Tun- bergsvägen 3L, Uppsala, Saturday, 6 September 2014 at 10:00 for the degree of Doctor of Philosophy. The examination will be conducted in English. Faculty examiner: Professor Britt- Mari Näsström (Gothenburg University, Department of Literature, History of Ideas, and Religion, History of Religions). Abstract Rodin, T. 2014. The World of the Sumerian Mother Goddess. An Interpretation of Her Myths. Historia religionum 35. 350 pp. Uppsala: Acta Universitatis Upsaliensis. ISBN 978-91-554- 8979-3. The present study is an interpretation of the two myths copied in the Old Babylonian period in which the Sumerian mother goddess is one of the main actors. The first myth is commonly called “Enki and NinপXUVDƣa”, and the second “Enki and Ninmaপ”. The theoretical point of departure is that myths have society as their referents, i.e. they are “talking about” society, and that this is done in an ideological way. This study aims at investigating on the one hand which contexts in the Mesopotamian society each section of the myths refers to, and on the other hand which ideological aspects that the myths express in terms of power relations. The myths are contextualized in relation to their historical and social setting. If the myth for example deals with working men, male work in the area during the relevant period is dis- cussed. The same method of contextualization is used regarding marriage, geographical points of reference and so on. -
Ancient Landmarks Xxviii the Babylonian Epic of Gilgamesh
1 Number 28 of a 59-part series published 1928 on ANCIENT LANDMARKS XXVIII THE BABYLONIAN EPIC OF GILGAMESH LIKE India, Greece and other countries, Babylonia had its great national epic centering around a hero named Gilgamesh. His feats remind us of the labors of Hercules and, like the latter, he was supposed to be a purely mythical character until, among some clay tablets found at Nippur a few years ago, was a list of historical dynasties in which Gilgamesh is mentioned as a king of Uruk (or Erech). Follows now the startling revelation by Col L. A. Waddell, in a book on The Indo-Sumerian Seals (1926) that "the Haryas'wa of the Vedas and Indian Epics and the Ur-Nina of the Assyriologists, generally regarded as the first great dynast of the early Sumerians,...is the son of the great Hercules of the Phoenicians and Greeks, here conclusively identified with Gilgamesh of Erech, and now disclosed for the first time as a historical Aryan-Sumerian-Phoenician king and great sun priest of Bel of relatively fixed date, about 3150 B.C."(1) As the Gilgamesh Epic has been reconstructed from thousands of broken pieces, it is exceedingly fragmentary; interesting to few besides the historian and archaeologist. To the theosophical student its chief appeal lies in its many indications that against a background of legend and history is depicted the drama of one "striving for perfection." The poem is divided into twelve books,(2) which probably correspond to the twelve signs of the zodiac, with which the twelve great "labors" of Hercules have usually been associated. -
Early Dynastic III a Dynasties ( = Historical Period) Ca
Chronology of the first half of the 3rd millennium IN Southern Mesopotamia According to excavations in the Diyala Valley: Early Dynastic I period: 2900–2750 BC Early Dynastic II period: 2750–2600 BC Early Dynastic III a period: 2600–2500 BC Early Dynastic III b period: ca. 2500–2334 BC According to Nippur startigraphy two phases: Early Dynastic I = I + II Early Dynastic III Predynastic kings before the deluge event according to the Sumerian King List "After the kingship descended from heaven, the kingship was in Eridug. In Eridug, Alulim became king; he ruled for 28800 years.„ Alulim 8 sars (28,800 years) Alalngar 10 sars (36,000 years) "Then Eridug fell and the kingship was taken to Bad-tibira." En-men-lu-ana 12 sars (43,200 years) En-men-gal-ana 8 sars (28,800 years) Dumuzid, the Shepherd "the shepherd" 10 sars (36,000 years) "Then Bad-tibira fell and the kingship was taken to Larag." En-sipad-zid-ana 8 sars (28,800 years) "Then Larag fell and the kingship was taken to Zimbir." En-men-dur-ana 5 sars and 5 ners (21,000 years) "Then Zimbir fell and the kingship was taken to Shuruppag." Ubara-Tutu 5 sars and 1 ner (18,600 years) "Then the flood swept over." Post-deluge dynasties (Early Dynastic I – II) according to the Sumerian King List First Dynasty of KISH after ca. 2900 BC "After the flood had swept over, and the kingship had descended from heaven, the kingship was in Kish.„ Ngushur 1200 years Kullassina-bel 960 years Nangishlishma 670 years En-tarah-ana 420 years Babum 300 years Puannum 840 years Kalibum 960 years Kalumum 840 years