Adam in Ancient Mesopotamian Traditions
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Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas. -
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 . -
Adapa Reconsidered: Life and Death in Contextual Perspective
Scriptura 87 (2004), pp. 267-277 ADAPA RECONSIDERED: LIFE AND DEATH IN CONTEXTUAL PERSPECTIVE William W Hallo Yale University1 In all ages of civilization, men have challenged the brutal reality of death with two uncon- querable dreams: one the hope of longevity, long life, and the other the illusion of immortality, of eternal life. Let us see first what the Bible has to say on the second of these two subjects, and then try to retrace our steps to the older lands of the Fertile Crescent and their traditions. However, far be it from me to survey all the twenty-four books of the Bible or all the vast literature of the cuneiform and hieroglyphic sources. I will confine myself instead to a type of expression common to the whole ancient world, namely epic literature. Epics in the narrow sense are heroic tales of the mighty men of the past, set to poetry or, at least, written with a high degree of literary polish. They differ from myths only in that the latter are poems about gods, not men; they are quite different form legends, which are not poems at all but unsophisticated prose narratives of the popular imagination, or folklore. On this basis, the great classical masterpieces of Homer, Hesiod and Virgil are epics. So are those two most famous works of cuneiform literature, the “Epic (better: myth) of Creation” and the Epic of Gilgamesh. But the Israelites, too, had their epics. About the time that the Iliad and Odyssey were being written in Greece, a royal scribe of the United Monarchy was composing a Hebrew epic recounting the glorious exploits of Saul, Jonathan and David which later became a part of the books of Samuel. -
Adam and Adapa: Two Anthropological Characters
Andrews University Seminary Studies, Autumn 1981, Vol. 19, No. 3, 179-194 Copyright @ 1981 by Andrews University Press. ADAM AND ADAPA: TWO ANTHROPOLOGICAL CHARACTERS NIELS-ERIK ANDREASEN Loma Linda University Riverside, California Because of the enormous impact of the Bible upon both the Jewish and Christian communities, any ancient Near Eastern literary discovery that may offer a parallel to some segment of biblical literature is greeted with interest. One such literary discovery is the Adapa myth. Its early discoverers and investigators claimed it as a true Babylonian parallel to the biblical story of Adam. ' However, after the initial flush of excitement, other voices arose to point out the differences between Adam and Adapa, claiming that no parallels exist between them.' This position is retained in some of the more recent examinations of the material, but with the provision that some of the issues raised in the Adapa myth also occur in the biblical material.' Finally, renewed attempts at showing an essential parallel between Adam and Adapa (with due allowances for functional shifts in the material) have been made.4 Such a "seesaw effect" of ancient Near Eastern parallels to the Bible is quite typical and suggests that the word "parallel," 'see conveniently the discussion by A. T. Clay, The Origin of Biblical Traditions, Yale Oriental Series 12 (New Haven, Conn., 1923), pp. 108-116. *This reaction is well illustrated by A. Heidel, The Babylonian Genesis, 2d ed. (Chicago, 1951), p. 124: "The Adapa legend and the Biblical story (of Adam) are fundamentally as far apart as antipodes." This general conclusion had been anticipated by G. -
Do Creation and Flood Myths Found World Wide Have a Common Origin?
The Proceedings of the International Conference on Creationism Volume 5 Print Reference: Pages 517-528 Article 47 2003 Do Creation and Flood Myths Found World Wide Have a Common Origin? Jerry Bergman Northwest State College Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Bergman, Jerry (2003) "Do Creation and Flood Myths Found World Wide Have a Common Origin?," The Proceedings of the International Conference on Creationism: Vol. 5 , Article 47. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol5/iss1/47 DO CREATION AND FLOOD MYTHS FOUND WORLD WIDE HAVE A COMMON ORIGIN? Jerry Bergman, Ph.D. Northwest State College Archbold, OH 43543 KEYWORDS: Creation myths, the Genesis account of creation, Noah’s flood ABSTRACT An extensive review of both creation and flood myths reveals that there is a basic core of themes in all of the extant creation and flood myths. This fact gives strong evidence of a common origin of the myths based on actual historical events. -
Desire, Discord, and Death : Approaches to Ancient Near Eastern Myth / by Neal Walls
DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH ASOR Books Volume 8 Victor Matthews, editor Billie Jean Collins ASOR Director of Publications DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH by Neal Walls American Schools of Oriental Research • Boston, MA DESIRE, DISCORD AND DEATH APPROACHES TO ANCIENT NEAR EASTERN MYTH Copyright © 2001 American Schools of Oriental Research Cover art: Cylinder seal from Susa inscribed with the name of worshiper of Nergal. Photo courtesy of the Louvre Museum. Cover design by Monica McLeod. Library of Congress Cataloging-in-Publication Data Walls, Neal H., 1962- Desire, discord, and death : approaches to ancient Near Eastern myth / by Neal Walls. p. cm. -- (ASOR books ; v. 8) Includes bibliographical references and indexes. ISBN 0-89757-056-1 -- ISBN 0-89757-055-3 (pbk.) 1. Mythology--Middle East. 2. Middle East--Literatures--History and crticism. 3. Death in literature. 4. Desire in literature. I. Title. II. Series. BL1060 .W34 2001 291.1'3'09394--dc21 2001003236 Contents ABBREVIATIONS vii ACKNOWLEDGEMENTS viii INTRODUCTION Hidden Riches in Secret Places 1 METHODS AND APPROACHES 3 CHAPTER ONE The Allure of Gilgamesh: The Construction of Desire in the Gilgamesh Epic INTRODUCTION 9 The Construction of Desire: Queering Gilgamesh 11 THE EROTIC GILGAMESH 17 The Prostitute and the Primal Man: Inciting Desire 18 The Gaze of Ishtar: Denying Desire 34 Heroic Love: Requiting Desire 50 The Death of Desire 68 CONCLUSION 76 CHAPTER TWO On the Couch with Horus and Seth: A Freudian -
How the World Was Made a Cheyenne Creation Myth
How the World Was Made A Cheyenne Creation Myth At the beginning of time, there was nothing but darkness. Maheo the All Spirit lived alone in this darkness. He was tired of the dark—there was nothing to see and nothing to hear. Maheo was very powerful and he decided to use his power to create the world. Maheo created water in the form of a great salty lake and decided that all life would come from this water. At first, he made animals that swim in the water like fish. Next, Maheo created the sand at the bottom of the giant salty lake. Then he created bottom-feeding creatures like snails, lobsters, and mussels to live on that sand. 1 © 2018 Reading Is Fundamental • Content and art created by Simone Ribke How the World Was Made Next, Maheo made animals that live on the water. These included many types of birds such as geese, terns, loons, and ducks. Maheo delighted to hear their wings flapping and their feet splashing on the water. But Maheo could only hear them, he could not see them. “I would like to see the things I created,” Maheo said to himself. So Maheo created light and delighted in seeing all the fish swimming in the water and all the birds swimming on the water. “How beautiful,” Maheo said to himself, for he was truly amazed by his creations. Soon, a goose called out to Maheo: “Great Maheo, thank you for making this wonderful world. We are so happy, but the birds are not fish. -
Every Creation Story
Every Creation Story Creation from chaos Chaos (cosmogony) Enûma Eliš (Babylonian creation myth) Genesis creation myth (Judaism, Christianity and Islam) Greek cosmogonical myth Jamshid Korean creation narratives Kumulipo Leviathan (Book of Job 38–41 creation myth) Mandé creation myth Pangu Raven in Creation Serer creation myth Sumerian creation myth Tungusic creation myth Unkulunkulu Väinämöinen Viracocha Earth diver Earth-diver Ainu creation myth Cherokee creation myth Iroquois creation myth Väinämöinen Yoruba creation myth Ob-Ugric creation myth Emergence Emergence Hopi creation myth Maya creation of the world myth Diné Bahaneʼ (Navajo) Zuni creation myth ( creation of self ) Ex nihilo Debate between sheep and grain Barton cylinder Ancient Egyptian creation myths Kabezya-Mpungu Māori myths Mbombo Ngai Popol Vuh World parent World parent Coatlicue Enûma Eliš Greek cosmogonical myth Greek cosmogonical myth Heliopolis creation myth Hiranyagarbha creation myth Kumulipo Rangi and Papa Völuspá Divine twins Divine twins Proto-Indo-European creation myths Regional Africa Ancient Egyptian creation myths Fon creation myth Kaang creation story (Bushmen) Kintu myth (Bugandan) Mandé creation myth Mbombo (Kuba, Bakuba or Bushongo/Boshongo) Ngai (Kamba, Kikuyu and Maasai ) Serer creation myth (cosmogony of the Serer people of Senegal, the Gambia and Mauritania) Unkulunkulu (Zulu) Yoruba creation Americas Mesoamerica Coatlicue (Aztec) Maya creation of the world myth Popol Vuh (Quiché Mayan) Mid North America Anishinaabeg creation stories Cherokee creation -
Comparative World Mythology
Comparative World Mythology Harriet Schlueter INTRODUCTION The high school where I teach is in the process of a transformation. It was once a predominantly white school with a high number of graduates going to four-year colleges on academic scholarships. In the past fifteen years, the focus has changed. Discipline relegates academics to the back seat. Many of our students come from lower income families and must work to make ends meet at home. They are happy to get the 70 they need for passing rather than strive for a higher grade because they do not have the time to do their homework. Many of the parents do not encourage the students in the way that is a teacher's dream. Most of the motivation comes from the students themselves or from the teachers. Few students have access to computers, books, magazines, or encyclopedias. The school also does not have adequate facilities to accommodate an entire classroom set aside to have one computer per student with a working printer. The only classrooms with a "class set" of computers are the computer labs. This makes it difficult to use the Internet as the powerful teaching and research tool it could be. Also, the library in my school has very few recent books on mythology. Some of the books even date back to the 1930's. Because the students do not have much time once they leave school to work on their projects, I have set up a unit that takes place in the classroom. It combines both group work and individual work. -
An Incident of Magic in Heroides 20 and 21
An Incident of Magic in Heroides 20 and 21 Eva Anagnostou-Laoutides Introduction The myth of Acontius and Cydippe was narrated by Callimachus in his Aetia and by Ovid in the so-called “double Heroides”, a text that was in circulation at the time of Ovid’s exile, albeit in draft form.1 It relates Acontius’ efforts to secure a promise from Cydippe of amorous exclusivity. Acontius’ objective is achieved when Cydippe unintentionally swears an oath by Artemis. However, a closer reading of the two texts suggests that Cydippe’s oath draws on popular magical spells of near-eastern origin, which often included oaths.2 Under the longstanding influence of the Egyptians, the Jews, and the Babylonians, who excelled in the practice of magic, spells ― especially erotic spells ― became widespread in the Greco-Roman world, infiltrating its literary circles.3 During the Hellenistic period, a renewed interest in magic facilitated the cultural interface between the Greeks and the peoples of the East.4 Similarly, although magic was practised in Rome from the earliest times and the Romans were irrefutably familiar with Greek magic,5 towards the end of the Republic, a new array of magical practices that had 1 Call. Aet. fr. 75.33-37 Pfeiffer; cf. Aristaenet. Ep. 1.10; Ov. Her. 20 and 21. Poems 16-21 are often referred to as “double-Heroides” because they contain three cases of erotic couples who exchange letters (see poems 16-17 for the letters exchanged by Helen and Paris, 18-19 for those of Hero and Leander, and 20-21 for those of Acontius and Cydippe). -
Style of Architecture, Consisting of Hard Backed Bricks, Molded in Such a Shape As to Fit Regularly to Each Other”
Journal of Earth Sciences and Geotechnical Engineering, Vol.10, No.3, 2020, 87-111 ISSN: 1792-9040 (print version), 1792-9660 (online) Scientific Press International Limited Babylon in a New Era: The Chaldean and Achaemenid Empires (330-612 BC) Nasrat Adamo1 and Nadhir Al-Ansari2 Abstract The new rise of Babylon is reported and its domination of the old world is described; when two dynasties ruled Neo- Babylonia from 612 BC to 330 BC. First, the Chaldeans had taken over from the Assyrians whom they had defeated and established their empire, which lasted for 77 years followed by the Achaemenid dynasty, which was to rule Babylonia for the remaining period as part of their empire. Out of the 77 years of the Chaldean period king, Nebuchadnezzar II ruled for 43 years, which were full of military achievements and construction works and organization. Apart from extending the borders of the empire, he had managed to construct large-scale hydraulic works which were intended for irrigation, navigation and even for defensive purposes. He excavated, re-excavated, and maintained four large feeder canals taking off from the Euphrates, which served the agriculture in the whole area between the Euphrates and the Tigris in the middle and lower Euphrates regions. Moreover, he was concerned with flood protection and so he constructed one large reservoir near Sippar at 60 km north of Babylon to be filled by the Euphrates excess water during floods and to be returned back to the river during low flow season in summer. His works involved river training projects, so he trained the Euphrates by digging artificial meanders to reduce the velocity of the flow and improving navigation and allow the construction of the canal intakes in a less turbulent flows. -
Zaphon.De Martin Lang and Sebastian Fink Zaphon
MWM 2 Melammu Workshops and Monographs 2 Proceedings of the 2 the of Proceedings Literary Change in Mesopotamia and Beyond nd and 3 and Routes and Travellers rd Melammu Workshops between East and West Proceedings of the 2nd and 3rd Melammu Workshops Edited by Rocío Da Riva, www.zaphon.de Martin Lang and Sebastian Fink Zaphon MWM-2-Cover.indd 1 07.05.2019 15:13:29 Literary Change in Mesopotamia and Beyond and Routes and Travellers between East and West Proceedings of the 2nd and 3rd Melammu Workshops Edited by Rocío Da Riva, Martin Lang and Sebastian Fink Melammu Workshops and Monographs Volume 2 Edited by Sebastian Fink and Robert Rollinger Scientific Board Alberto Bernabé (Madrid) Josine Blok (Utrecht) Rémy Boucharlat (Lyon) Eckart Frahm (New Haven) Mait Kõiv (Tartu) Ingo Kottsieper (Göttingen) Daniele Morandi Bonacossi (Udine) Sabine Müller (Marburg) Simonetta Ponchia (Verona) Kurt Raaflaub (Providence) Thomas Schneider (Vancouver) Rahim Shayegan (Los Angeles) Shigeo Yamada (Tsukuba) Literary Change in Mesopotamia and Beyond and Routes and Travellers between East and West Proceedings of the 2nd and 3rd Melammu Workshops Edited by Rocío Da Riva, Martin Lang and Sebastian Fink Zaphon Münster 2019 The Melammu Logo was drawn by Rita Berg from a Greco-Persian style seal found on the north-eastern shore of the Black Sea (Dominique Collon, First Impressions: Cylinder Seals in the Ancient Near East (London: British Museum Publications 1987), no. 432). Illustration on the cover: P.E. Botta / E. Flandin: Monument de Ninive, Bd. 1: Architecture et sculpture. Paris 1849. Tf. 41. Literary Change in Mesopotamia and Beyond and Routes and Travellers between East and West.