Scenes from the Epic of Gilgamesh Adapted From: Mccaughrean, Geraldine
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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. -
The Epic of Gilgamesh Humbaba from His Days Running Wild in the Forest
Gilgamesh's superiority. They hugged and became best friends. Name Always eager to build a name for himself, Gilgamesh wanted to have an adventure. He wanted to go to the Cedar Forest and slay its guardian demon, Humbaba. Enkidu did not like the idea. He knew The Epic of Gilgamesh Humbaba from his days running wild in the forest. He tried to talk his best friend out of it. But Gilgamesh refused to listen. Reluctantly, By Vickie Chao Enkidu agreed to go with him. A long, long time ago, there After several days of journeying, Gilgamesh and Enkidu at last was a kingdom called Uruk. reached the edge of the Cedar Forest. Their intrusion made Humbaba Its ruler was Gilgamesh. very angry. But thankfully, with the help of the sun god, Shamash, the duo prevailed. They killed Humbaba and cut down the forest. They Gilgamesh, by all accounts, fashioned a raft out of the cedar trees. Together, they set sail along the was not an ordinary person. Euphrates River and made their way back to Uruk. The only shadow He was actually a cast over this victory was Humbaba's curse. Before he was beheaded, superhuman, two-thirds god he shouted, "Of you two, may Enkidu not live the longer, may Enkidu and one-third human. As king, not find any peace in this world!" Gilgamesh was very harsh. His people were scared of him and grew wary over time. They pleaded with the sky god, Anu, for his help. In When Gilgamesh and Enkidu arrived at Uruk, they received a hero's response, Anu asked the goddess Aruru to create a beast-like man welcome. -
The Epic of Gilgamesh: Tablet XI
Electronic Reserves Coversheet Copyright Notice The work from which this copy was made may be protected by Copyright Law (Title 17 U.S. Code http://www4.law.cornell.edu/uscode/17/) The copyright notice page may, or may not, be included with this request. If it is not included, please use the following guidelines and refer to the U.S. Code for questions: Use of this material may be allowed if one or more of these conditions have been met: • With permission from the rights holder. • If the use is “Fair Use.” • If the Copyright on the work has expired. • If it falls within another exemption. **The USER of this is responsible for determining lawful uses** Montana State University Billings Library 1500 University Drive Billings, MT 59101-0298 (406) 657-1687 The Epic of Gilgamesh: Tablet XI The Story of the Flood Tell me, how is it that you stand in the Assembly of the Gods, and have found life!" Utanapishtim spoke to Gilgamesh, saying: "I will reveal to you, Gilgamesh, a thing that is hidden, a secret of the gods I will tell you! Shuruppak, a city that you surely know, situated on the banks of the Euphrates, that city was very old, and there were gods inside it. The hearts of the Great Gods moved them to inflict the Flood. Ea, the Clever Prince(?), was under oath with them so he repeated their talk to the reed house: 'Reed house, reed house! Wall, wall! O man of Shuruppak, son of Ubartutu: Tear down the house and build a boat! Abandon wealth and seek living beings! Spurn possessions and keep alive living beings! Make all living beings go up into the boat. -
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 ». -
The Relationship of Yahweh and El: a Study of Two Cults and Their Related Mythology
Wyatt, Nicolas (1976) The relationship of Yahweh and El: a study of two cults and their related mythology. PhD thesis. http://theses.gla.ac.uk/2160/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] .. ýýý,. The relationship of Yahweh and Ell. a study of two cults and their related mythology. Nicolas Wyatt ý; ý. A thesis submitted for the Degree of Doctor of Philosophy rin the " ®artänont of Ssbrwr and Semitic languages in the University of Glasgow. October 1976. ý ý . u.: ý. _, ý 1 I 'Preface .. tee.. This thesis is the result of work done in the Department of Hebrew and ': eraitia Langusgee, under the supervision of Professor John rdacdonald, during the period 1970-1976. No and part of It was done in collaboration, the views expressed are entirely my own. r. .e I should like to express my thanks to the followings Professor John Macdonald, for his assistance and encouragement; Dr. John Frye of the Univeritty`of the"Witwatersrandy who read parts of the thesis and offered comments and criticism; in and to my wife, whose task was hardest of all, that she typed the thesis, coping with the peculiarities of both my style and my handwriting. -
Enkidu (W by Attila Szervác)
Enkidu (w by Attila Szervác) physical theatre play A story of Enkidu, Abimelech & Peter chars: God, Gilgamesh, servant, Enkidu, Abraham, Sarah, Amibelech, Jesus, Peter, soldier, A, B, the injured youngster (about 15 to 16 years old (probably an adolescent son)) 1st scene Mesopotamia, Uruk Gilgamesh puts his rough commands with his stick. A servant appears, manually asking him not to handle such rough commands. [text] Gilgamesh slams the servant on his ear with his stick. God creates Enkidu. [text] Enkidu pleads for Gilgamesh not to deal with such rough commands. [text] Gilgamesh beats Enkidu on his ear, who is injured, then attacks Enkidu. Enkidu and Gilgamesh fight, but Gilgamesh can not defeat Enkidu. Gilgamesh throws himself to front of Enkidu, who is bleeding and asks to forgive him. [text] Enkidu forgives him and raises Gilgamesh. [text, Gilgamesh, brother, Lo your Bonevolent face, I forgive you; agapé] Enkidu and Gilgamesh upon Gamesh's request start off against dragon of Uruk. [text: Enkidu, my bro, please, help, as You see I worked my people for strength against the Dragon. Enkidu: Gilgamesh, my bro, shine your beautiful face to rid your people of the Dragon, I help You! 2nd scene Gerar Abraham and Sarah take off their married symbols and hide them, and they show themselves as couples dancing brothers with corresponding fraternal embraces. King Abimelech is astonished at Sarah's dance, and departs, and then his servant, with parchment and stick, instructs Sarah to immediately go to Abimelech's throne. She is dancing to Abimelech, who caresses her and pulls her hand in his unseen room. -
„…Of Uruk-The-Sheepfold”
Универзитет уметности у Београду Факултет музичке уметности Катедра за композицију ментор: Зоран Ерић, редовни професор Никола В. Ветнић „… o f U r u k - t h e - S h e e p f o l d ” за приповедача, сопран и камерни инструментални ансамбл ТЕОРИЈСКА СТУДИЈА О ДОКТОРСКОМ УМЕТНИЧКОМ ПРОЈЕКТУ Београд, 2016 Универзитет уметности у Београду Факултет музичке уметности Катедра за композицију ментор: Зоран Ерић, редовни професор Никола В. Ветнић „… o f U r u k - t h e - S h e e p f o l d ” за приповедача, сопран и камерни инструментални ансамбл ТЕОРИЈСКА СТУДИЈА О ДОКТОРСКОМ УМЕТНИЧКОМ ПРОЈЕКТУ Београд, 2016 САДРЖАЈ 1 ПОЛАЗИШТА.......................................................................................................................7 1.1 Ораторијум ХХ века ......................................................................................................7 1.2 (Ре)дефинисање ораторијума ........................................................................................9 1.3 Еп о Гилгамешу.............................................................................................................11 1.4 Утицаји..........................................................................................................................19 1.4.1 Socrate, Eric Satie ...................................................................................................19 1.4.2 Voices of Light, Richard Einhorn ............................................................................24 2 МУЗИКА У ДЕЛУ „...of Uruk-the-Sheepfold…” ..............................................................32 -
SUMERIAN LITERATURE and SUMERIAN IDENTITY My Title Puts
CNI Publicati ons 43 SUMERIAN LITERATURE AND SUMERIAN IDENTITY JERROLD S. COOPER PROBLEMS OF C..\NONlCl'TY AND IDENTITY FORMATION IN A NCIENT EGYPT AND MESOPOTAMIA There is evidence of a regional identity in early Babylonia, but it does not seem to be of the Sumerian ethno-lingusitic sort. Sumerian Edited by identity as such appears only as an artifact of the scribal literary KIM RYHOLT curriculum once the Sumerian language had to be acquired through GOJKO B AR .I AMOVIC educati on rather than as a mother tongue. By the late second millennium, it appears there was no notion that a separate Sumerian ethno-lingui stic population had ever existed. My title puts Sumerian literature before Sumerian identity, and in so doing anticipates my conclusion, which will be that there was little or no Sumerian identity as such - in the sense of "We are all Sumerians!" outside of Sumerian literature and the scribal milieu that composed and transmitted it. By "Sumerian literature," I mean the corpus of compositions in Sumerian known from manuscripts that date primarily 1 to the first half of the 18 h century BC. With a few notable exceptions, the compositions themselves originated in the preceding three centuries, that is, in what Assyriologists call the Ur III and Isin-Larsa (or Early Old Babylonian) periods. I purposely eschew the too fraught and contested term "canon," preferring the very neutral "corpus" instead, while recognizing that because nearly all of our manuscripts were produced by students, the term "curriculum" is apt as well. 1 The geographic designation "Babylonia" is used here for the region to the south of present day Baghdad, the territory the ancients would have called "Sumer and Akkad." I will argue that there is indeed evidence for a 3rd millennium pan-Babylonian regional identity, but little or no evidence that it was bound to a Sumerian mother-tongue community. -
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 Marriage of True Minds
THE MARRIAGE OF TRUE MINDS Of the Rise and Fall of the Idealized Conception of Friendship in the Renaissance Von der Gemeinsamen Fakultät für Geistes- und Sozialwissenschaften der Universität Hannover zur Erlangung des Grades eines Doktors der Philosophie (Dr. phil.) genehmigte Dissertation von ROBIN HODGSON, M. A., geboren am 21.06.1969 in Neustadt in Holstein 2003 Referent: Prof. Dr. Gerd Birkner Korreferenten: Prof. Dr. Dirk Hoeges Prof. Dr. Beate Wagner-Hasel Tag der Promotion: 30.10.2003 ABSTRACT (DEUTSCH) Gegenstand der vorliegenden Untersuchung ist der Freundschaftsbegriff der Renaissance, der seinen Ursprung wesentlich in der antiken Philosophie hat, seine Darstellungsweisen in der europäischen (insbesondere der englischen und italienischen) Literatur des fünfzehnten und sechzehnten Jahrhunderts, und der Wandel, dem dieser beim Epochenwechsel zur Aufklärung im siebzehnten Jahrhundert unterworfen war. Meine Arbeit vertritt die Hypothese, dass sich die Konzeptionen der verschiedenen Formen zwischenmenschlicher Beziehung die sich spätestens seit dem achtzehnten Jahrhundert etablieren konnten, auf die konzeptionellen Veränderungen des Freund- schaftsbegriffs und insbesondere auf den Wandel des Begriffsverständnisses von Freundschaft und Liebe während der Renaissance und des sich anschließenden Epochenwechsels zurückführen lassen. Um diese Hypothese zu verifizieren, habe ich daher nach einer kurzen Übersicht über die konzeptionellen Ursprünge des frühneuzeitlichen Freundschaftsbegriffs zunächst das Wesen der primär auf den philosophischen -
Mesopotamian Culture
MESOPOTAMIAN CULTURE WORK DONE BY MANUEL D. N. 1ºA MESOPOTAMIAN GODS The Sumerians practiced a polytheistic religion , with anthropomorphic monotheistic and some gods representing forces or presences in the world , as he would later Greek civilization. In their beliefs state that the gods originally created humans so that they serve them servants , but when they were released too , because they thought they could become dominated by their large number . Many stories in Sumerian religion appear homologous to stories in other religions of the Middle East. For example , the biblical account of the creation of man , the culture of The Elamites , and the narrative of the flood and Noah's ark closely resembles the Assyrian stories. The Sumerian gods have distinctly similar representations in Akkadian , Canaanite religions and other cultures . Some of the stories and deities have their Greek parallels , such as the descent of Inanna to the underworld ( Irkalla ) resembles the story of Persephone. COSMOGONY Cosmogony Cosmology sumeria. The universe first appeared when Nammu , formless abyss was opened itself and in an act of self- procreation gave birth to An ( Anu ) ( sky god ) and Ki ( goddess of the Earth ), commonly referred to as Ninhursag . Binding of Anu (An) and Ki produced Enlil , Mr. Wind , who eventually became the leader of the gods. Then Enlil was banished from Dilmun (the home of the gods) because of the violation of Ninlil , of which he had a son , Sin ( moon god ) , also known as Nanna . No Ningal and gave birth to Inanna ( goddess of love and war ) and Utu or Shamash ( the sun god ) . -
2020 Sergi Kataloğu [Indir]
HACETTEPE ÜNİVERSİTESİ GÜZEL SANATLAR FAKÜLTESİ Yürütme Kurulu Düzenleme Kurulu Prof. Mümtaz Demirkalp (Dekan) Prof. M. Hakan Ertek Prof. Ayşe Sibel Kedik (Dekan Yrd.) Doç. Funda Susamoğlu Doç. Zuhal Boerescu (Dekan Yrd.) Doç. Ozan Bilginer Dr.Öğr. Üyesi M. Mesut Çelik Seçici Kurulu Dr.Öğr. Üyesi Tanzer Arığ Prof. Cebrail Ötgün Dr.Öğr. Üyesi Seza Soyluçiçek Prof. Hakan Ertek Arş.Gör. Pelin Koçkan Özyıldız Prof. Kaan Canduran Arş.Gör. İsmail Bezci Doç. Zülfükar Sayın Arş.Gör. Nagihan Gümüş Akman Doç. Funda Susamoğlu Doç. Ozan Bilginer Kapak, Afiş, Davetiye ve Banner Tasarımı Dr.Öğr. Üyesi M. Mesut Çelik Doç. Banu Bulduk Türkmen Dr.Öğr. Üyesi Şinasi Tek Dr.Öğr. Üyesi Tanzer Arığ Katalog Tasarımı Dr.Öğr. Üyesi Seza Soyluçiçek Dr.Öğr. Üyesi Seza Soyluçiçek Arş.Gör. Pelin Koçkan Özyıldız Tasarım Uygulama Dr.Öğr. Üyesi Seza Soyluçiçek Arş.Gör. Tuğba Dilek Kayabaş Arş.Gör. Cansu Başdemir Bu katalog 13 Temmuz - 28 Ağustos 2020 tarihleri arasında düzenlenen Fakültemizin lisans son sınıf öğrencilerinin yapıtlarından oluşan 2020 Sanat ve Tasarım Sanal Sergisi için hazırlanmıştır. İletişim Hacettepe Üniversitesi Güzel Sanatlar Fakültesi Dekanlığı Beytepe 06800 Ankara 0312 297 68 40-41 / www.gsf.hacettepe.edu.tr / [email protected] 2020 Sevgili Öğrenciler, Yetiştirdiği yaratıcı bireylerle ülke sanatına yön veren, ülkemizin sanat ortamının varlığını ve sürekliliğini sağlama yolunda önemli dinamikler oluşturan ve gerek ulusal gerekse uluslararası düzeyde önemli sanatsal katkılar sağlayan Hacettepe Üniversitesi Güzel Sanatlar Fakültesi, “2020 Sanat ve Tasarım Sergisi” ile önceki yıllarda olduğu gibi bu yıl da mezun öğrencilerimizin çalışmalarını bir araya getirmekte ve sergilemektedir. Güzel sanatlar eğitim-öğretim programımızın başarısını ortaya koyan en önemli gösterge, kuşkusuz ilerde ülkemiz sanatında söz sahibi olacak öğrencilerimizin sergileyecekleri başarıdır.