Arcanorum Alchymiae – the Secrets of Alchemy and a Primer on the Histories of Man, Their Ways, and Customs As Recorded by Hermaeus Trismegistus
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Outline of the History of Assyria : As Collected from the Inscriptions
: OUTLINE ov THE HISTOTIY OF ASSYRIA. AS COLLECTED TROM THE INSCRIPTIONS DISCOVERED BY AUSTIN HENRY LAYARD, ESQ. IN THE RUINS OP NINEVEH. LIEUT.-COL. EAWLINSON, C.B. PRINTED FROM THE JOURNAL OF THE ROYAL ASIATIC SOCIETY. LONDON JOHN W. PARKER and SON, WEST STRAND. 1852. 1^ # [The following Paper was intended by Colonel Rawlinson to form part of the Annual Report, but was received too late for insertion. It was therefore read at the first General Meeting after the anniver- sary. Colonel Rawlinson, in a letter, dated at the camp, Nineveh, 11th April, 1852, states that the paper was drawn up for the information of the Council— " in great haste, amid torrents of rain, in a little tent upon the mound of Nineveh, without any aids beyond a pocket Bible, a note-book of inscriptions, and a tolerably retentive memory."— It is intended to gratify public curiosity upon a subject of vast and daily increasing interest. Mr. Layard having been present at the reading, and having, at the request of the Council offered a few remarks on this interesting subject, he was requested to commit them to writing, and they are here appended to Colonel Rawlinson's importailt communication.] • OUTLINE OF ASSYRIAN HISTORY, COLLECTED FBOM THE CUNEIFORM INSCRIPTIONS, Every new fact which is brought to light from the study of the Cuneiform inscriptions tends to confirm the scriptural account of the primitive seat of empire having been established in Lower Chaldsea, or in the neighbouring district of Susiana, From hence a migration must have taken place in a western direction to the land of Shinar, or Sinlcar, the name of which is still preserved in the ruins now called Senlcereh. -
Chapter X LAMASTU, DAUGHTER of ANU. a PROFILE
Chapter X LAMASTU, DAUGHTER OF ANU. A PROFILE F.A.M. Wiggermann Introduction and sources Outstanding among all supernatural evils defined by the ancient Mesopotamians is the child snatching demoness called Dimme in Sumerian, and Lamastu in Akkadian. I Whereas all other demons remain vague entities often operating in groups and hardly distinct from each other, DimmelLamastu has become a definite personality, with a mythology, an iconography, and a recognizable pattern of destructive action. The fear she obviously inspired gave rise to a varied set of counter measures, involving incantation rituals, herbs and stones, amulets, and the support of benevolent gods and spirits. These counter measures have left their traces in the archaeological record, the written and figurative sources from which a profile of the demoness can be reconstructed. Often the name of a demon or god gives a valuable clue to his (original) nature, but both Dimme and Lamastu have resisted interpretation. The reading of the Sumerian logogram dOiM(.ME) as Dim(m)e is indicated by graphemics: the ME wich is usually (but not always) added to the base doiM does not change the meaning, and must be a phonetic indicator. The presumed gloss' gab ask u (YOS 11 90:4, see Tonietti 1979:308) has been collated and reinterpreted (A. Cavigneaux, Z4 85 [1995] 170). The word may be identical with the Sumerian word for "corpse", "figurine", but this is far from certain, and does not clarify the behaviour of the demoness. Lamastu should be and could be a Semitic word, but the Akkadian lexicon does not offer a suitable root to derive it from. -
Step Into Isaiah the 37Th Chapter! (King Hezekiah's Prayer and The
Step into Isaiah the 37th chapter! (King Hezekiah’s prayer and the Lord’s response) Isaiah 37:1-38 (NKJV) 1 And so it was, when King Hezekiah heard it, that he tore his clothes, covered himself with sackcloth, and went into the house of the LORD. 2 Then he sent Eliakim, who was over the household, Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. 3 And they said to him, "Thus says Hezekiah: 'This day is a day of trouble and rebuke and blasphemy; for the children have come to birth, but there is no strength to bring them forth. 4 It may be that the LORD your God will hear the words of the Rabshakeh, whom his master the king of Assyria has sent to reproach the living God, and will rebuke the words which the LORD your God has heard. Therefore lift up your prayer for the remnant that is left.' " 5 So the servants of King Hezekiah came to Isaiah. 6 And Isaiah said to them, "Thus shall you say to your master, 'Thus says the LORD: "Do not be afraid of the words which you have heard, with which the servants of the king of Assyria have blasphemed Me. 7 Surely I will send a spirit upon him, and he shall hear a rumor and return to his own land; and I will cause him to fall by the sword in his own land." ' " 8 Then the Rabshakeh returned, and found the king of Assyria warring against Libnah, for he heard that he had departed from Lachish. -
Humbaba Research Packet.Pdf
HUMBABA Research Packet Compiled by Cassi Schiano and Christine Scarfuto CONTENTS: History of the Epic of Gilgamesh Summary of the Epic (and the Twelve Tablets) Character Info on Gilgamesh, Enkidu, and Humbaba Brief Historical Info: Babylon Ancient Rome The Samurai Colonial England War in Afghanistan 1 History of The Epic of Gilgamesh The Epic of Gilgamesh is epic poetry from Mesopotamia and is among the earliest known works of literature. The story revolves around a relationship between Gilgamesh (probably a real ruler in the late Early Dynastic II period ca. 27th century BC) and his close male companion, Enkidu. Enkidu is a wild man created by the gods as Gilgamesh's equal to distract him from oppressing the citizens of Uruk. Together they undertake dangerous quests that incur the displeasure of the gods. Firstly, they journey to the Cedar Mountain to defeat Humbaba, its monstrous guardian. Later they kill the Bull of Heaven that the goddess Ishtar has sent to punish Gilgamesh for spurning her advances. The latter part of the epic focuses on Gilgamesh's distressed reaction to Enkidu's death, which takes the form of a quest for immortality. Gilgamesh attempts to learn the secret of eternal life by undertaking a long and perilous journey to meet the immortal flood hero, Utnapishtim. Ultimately the poignant words addressed to Gilgamesh in the midst of his quest foreshadow the end result: "The life that you are seeking you will never find. When the gods created man they allotted to him death, but life they retained in their own keeping." Gilgamesh, however, was celebrated by posterity for his building achievements, and for bringing back long-lost cultic knowledge to Uruk as a result of his meeting with Utnapishtim. -
The Origin and History of the Samaritans
Grace Theological Journal 5.1 (1984) 47-75 THE ORIGIN AND HISTORY OF THE SAMARITANS WAYNE A. BRINDLE The development of Samaritanism and its alienation from Juda ism was a process that began with the division of the kingdom of Israel, and continued through successive incidents which promoted antagonism, including the importation of foreign colonists into Sa maria by Assyria, the rejection of the new Samaritan community by the Jews, the building of a rival temple on Mt. Gerizim, the political and religious opportunism of the Samaritans, and the destruction of both the Samaritan temple and their capital of Shechem by John Hyrcanus during the second century B.C. The Samaritan religion at the time of Jesus had become Mosaic and quasi-Sadducean, but strongly anti-Jewish. Jesus recognized their heathen origins and the falsity of their religious claims. * * * INTRODUCTION ELATIONS between the Jews and the Samaritans were always R strained. Jesus ben Sirach (ca. 180 B.C.) referred to the Samari tans as "the foolish people that dwell in Shechem" (Sir 50:26). There is a tradition that 300 priests and 300 rabbis once gathered in the temple court in Jerusalem to curse the Samaritans with all the curses in the Law of Moses. When the Jews wanted to curse Jesus Christ, they called him demon-possessed and a Samaritan in one breath (J ohn 8:48). The Samaritans are important to biblical studies for several reasons: 1 (1) They claim to be the remnant of the kingdom of Israel, specifically of the tribes of Ephraim and Manasseh, with priests of the line of Aaron/ Levi. -
God Reveals the COMING VICTORY 2 Kings 19 Here Is Some Test Text 1
Here is some test text God Reveals the COMING VICTORY 2 Kings 19 Here is some test text 1. The kingdoms of this world oppose God’s people Here is some test text 1. The kingdoms of this world oppose God’s people 2 Kings 19:8-13 (HCSB) – 8 When the Rabshakeh heard that the king of Assyria had left Lachish, he returned and found him fighting against Libnah. Here is some test text 1. The kingdoms of this world oppose God’s people 2 Kings 19:8-13 (HCSB) – 9 The king had heard this about Tirhakah king of Cush: “Look, he has set out to fight against you.” Here is some test text 1. The kingdoms of this world oppose God’s people 2 Kings 19:8-13 (HCSB) – So he again sent messengers to Hezekiah, saying, 10 “Say this to Hezekiah king of Judah: ‘Don’t let your God, whom you trust, deceive you by promising that Jerusalem will not be handed over to the king of Assyria. Here is some test text 1. The kingdoms of this world oppose God’s people 2 Kings 19:8-13 (HCSB) – 11 Look, you have heard what the kings of Assyria have done to all the countries: they completely destroyed them. Will you be rescued? Here is some test text 1. The kingdoms of this world oppose God’s people 2 Kings 19:8-13 (HCSB) – 12 Did the gods of the nations that my predecessors destroyed rescue them – nations such as Gozan, Haran, Rezeph, and the Edenites in Telassar? Here is some test text 1. -
2 Kings Chapter 19
2 Kings Chapter 19 2 Kings 19:1 "And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD." “Hezekiah” puts on the traditional garments of mourning and grief (Joel 1:13). “Rent … sackcloth” (see note on 6:30). A reaction that symbolized Hezekiah’s grief, repentance and contrition. The nation had to repent and the king had to lead the way. Tearing clothes was a sign of deep mourning, often the result of sorrow or dismay. In his moment of need, Hezekiah humbled himself and prayed for help. “House of the LORD” (see note on Isa. 37:1). In the previous lesson, Hezekiah's three men had come back and told him of the terrible insults the king of Assyria had made about Hezekiah and Judah, but worst, about the LORD. When Hezekiah heard the abominable things they had said about the LORD, he tore his clothes and went to the temple to pray. Hezekiah went for help to his LORD. 2 Kings 19:2 "And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz." “Elders of the priests” (see note on Isa. 37:2). “Isaiah the prophet” had full access to the king (chapters 18-20 are paralleled in Isa. 36-39). The first reference (in 1 or 2 Kings), to one of the Lord’s greatest prophets (Isa. 1:1). -
Pagan Gods of the Bible
35 - Pagan gods of the Bible www.crcnh.org Name Culture of Worship Description 1st Scripture Occurances Means "the cloak, glory, grandeur or power of the king". Represented the male power Adrammelech Sepharvites in Samaria 2nd Kings (17:31) 1 of the sun. Worship involved child sacrifice through burning. Means "faithful and true". Egyptian god associated with Ra the sun god and usually Amon Thebes In Egypt Jeremiah (46:25) 1 depicted as a human body with a rams head. Means "poverty of the king". Represented the female power of the sun or possibly the Anammelech Sepharvites in Samaria 2nd Kings (17:31) 1 moon. Worship involved child sacrifice through burning. Means "prompt" or "safe". Female goddess of the earth associated with wood. Also Artemis (Diana) Ephesians In Greece Acts (19:24) 5 (NT) apparently a meteorite "image" fell from the sky and was being worshipped. Means "straight", Hebrew "grove". Female fertility goddess. Cannanite "astarte" and Assyrians, Canaanites & Asherah (Asherim) Assyrian "ishtar". Roots for the word "Easter". "Totem Pole" like structure that has had Exodus (34:13) 40 Phoenicians all branches stripped off. Means "crime" or "offense". Little is known about this god and it has been associated Ashima Hammathites in Samaria 2nd Kings (17:30) 1 with "pan" from the Greeks or the goddess "simi". Means "a star". Female goddess of love, increase, and fertility. Called Ishtar by the Assyrians, Canaanites, Ashtoreth Assyrians and Astarte by the Greeks and Romans. Associated with the planet Venus 1st Kings (11:5) 3 Phoenicians & Zidonians (Aphrodite) or the moon. Root for the word "Easter". -
Women and Household Shrines in Ancient Israel
Women and household shrines in ancient Israel Item Type text; Dissertation-Reproduction (electronic) Authors Willett, Elizabeth Ann Remington Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 20:20:33 Link to Item http://hdl.handle.net/10150/288986 DWORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter &ce, \^e others may be fit}m ai^ type of computer printer. The quality of this reprodactioii is dependent apon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and impropo- alignment can adversely affect rq)roduction. In the unlikely event that the author did not send UMI a complete manuscript and there are misang pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, b^inning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. -
Perceptions of the Serpent in the Ancient Near East: Its Bronze Age Role in Apotropaic Magic, Healing and Protection
PERCEPTIONS OF THE SERPENT IN THE ANCIENT NEAR EAST: ITS BRONZE AGE ROLE IN APOTROPAIC MAGIC, HEALING AND PROTECTION by WENDY REBECCA JENNIFER GOLDING submitted in accordance with the requirements for the degree of MASTER OF ARTS in the subject ANCIENT NEAR EASTERN STUDIES at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROFESSOR M LE ROUX November 2013 Snake I am The Beginning and the End, The Protector and the Healer, The Primordial Creator, Wisdom, all-knowing, Duality, Life, yet the terror in the darkness. I am Creation and Chaos, The water and the fire. I am all of this, I am Snake. I rise with the lotus From muddy concepts of Nun. I am the protector of kings And the fiery eye of Ra. I am the fiery one, The dark one, Leviathan Above and below, The all-encompassing ouroboros, I am Snake. (Wendy Golding 2012) ii SUMMARY In this dissertation I examine the role played by the ancient Near Eastern serpent in apotropaic and prophylactic magic. Within this realm the serpent appears in roles in healing and protection where magic is often employed. The possibility of positive and negative roles is investigated. The study is confined to the Bronze Age in ancient Egypt, Mesopotamia and Syria-Palestine. The serpents, serpent deities and deities with ophidian aspects and associations are described. By examining these serpents and deities and their roles it is possible to incorporate a comparative element into his study on an intra- and inter- regional basis. In order to accumulate information for this study I have utilised textual and pictorial evidence, as well as artefacts (such as jewellery, pottery and other amulets) bearing serpent motifs. -
2 Kings 18:1 in the Third Year of King Hoshea Son of Elah of Israel, Hezekiah Son of King Ahaz of Judah Began to Reign
2 Kings 18:1 In the third year of King Hoshea son of Elah of Israel, Hezekiah son of King Ahaz of Judah began to reign. 2 He was twenty-five years old when he began to reign; he reigned twenty-nine years in Jerusalem. His mother's name was Abi daughter of Zechariah. 3 He did what was right in the sight of the LORD just as his ancestor David had done. 4 He removed the high places, broke down the pillars, and cut down the sacred pole.1 He broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it; it was called Nehushtan. 5 He trusted in the LORD the God of Israel; so that there was no one like him among all the kings of Judah after him, or among those who were before him. 6 For he held fast to the LORD; he did not depart from following him but kept the commandments that the LORD commanded Moses. 7 The LORD was with him; wherever he went, he prospered. He rebelled against the king of Assyria and would not serve him. 8 He attacked the Philistines as far as Gaza and its territory, from watchtower to fortified city. 9 In the fourth year of King Hezekiah, which was the seventh year of King Hoshea son of Elah of Israel, King Shalmaneser of Assyria came up against Samaria, besieged it, 10 and at the end of three years, took it. In the sixth year of Hezekiah, which was the ninth year of King Hoshea of Israel, Samaria was taken. -
Index of Passages Cited
Cambridge University Press 978-1-108-48178-6 — Achilles beside Gilgamesh Michael Clarke Index More Information Index of Passages Cited Adapa and the South Wind Odes 13.111–12: 198 fr. A 2–4: 107 Beowulf fr. B 83: 107 2802 ff.: 10 fr. D 5: 107 Aeschylus Death of Gilgamesh Agamemnon 176–178: 212 M1–6: 57 Agamemnon 445–451: 203 M72–7: 101 Agamemnon 600–602: 202 M76–9: 49 Carians/Europa fr. 100: 149 M 120–3: 50 Myrmidons fr. 136: 216 M 166–9: 49 Persians 818–822: 197 M 298–304: 50 Ransoming of Hector fr. 266: 294 N1v13–15: 49 Suppliants 1: 170 Dumuzid’s Dream Suppliants 26: 170 1 ff.: 92 Suppliants 86–103: 170 Xantriai fr. 169: 283 Elegy on the Death of a Woman (Livingstone fr. 350.1–9: 180 1989) Alcaeus r 4: 105 fr. 44.8: 125, 198 Enmerkar and Ensuhgirana fr. 359: 241 29–32, 60–3: 43 Apollodorus Enuma Elish Epitome 3.1.2: 157 I 45: 79 Library 3.6.8: 189 I48–50: 161 Archilochus Epic Cycle fr. 196a.39–41: 25 Cypria fr. 1: 160, 174 Aristotle Cypria fr. 1.7: 166, 200 Eudemian Ethics 1233b22-6: 164 Cypria fr. 10.1–11: 163 Politics 1253a28-9: 267 Cypria fr. 19: 181 Posterior Analytics 97b 16–25: 311 Little Iliad fr. 2: 309 Rhetoric 1837a9: 164 Thebaid fr. 9: 189 Assyrian and Babylonian letters (Parpola 1993) Epic of Gilgamesh p. 288, no. 352: 83 MB Bog 1 fr. (f): 78 Atrahasis MB Ug 1 12–13: 65 LBV VI 6’–13’:30 MB Ug 2 13’:68 OBV I11–16: 28 OB II 154–63: 65 OBV I 174–197: 51 OB II 194: 84 OBV I 353–359: 52 OB III 140–1: 69 OBV III iv 6–11: 53 OB III 148: 5, 262 OBV III v 35: 53 OB III 184–8: 68 OBV III vi 2–3: 53 OB IM 28: 72 OBV III vii 4–5: 53