Biblical Flood: a Scientific Glimpse
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Understanding Gilgamesh: His World and His Story Aims Toward This Process of Communication
University of Pretoria etd – De Villiers, G (2005) UNDERSTANDING GILGAMESH: HIS WORLD AND HIS STORY by GEZINA GERTRUIDA DE VILLIERS submitted in partial fulfilment of the requirements for the degree DOCTOR LITTERARUM (SEMITIC LANGUAGES) in the FACULTY OF HUMANITIES at the University of Pretoria SUPERVISOR : PROF GTM PRINSLOO Pretoria October 2004 University of Pretoria etd – De Villiers, G (2005) CONTENTS Pag CHAPTER 1 : INTRODUCTION 1-1 1. Motivation for research 1-2 2. Research problem 1-4 3. Hypothesis 1-5 4. Purpose for research 1-5 5. Methodology 1-6 5.1. Source-orientated inquiry 1-6 5.2. Discourse-orientated analysis 1-7 5.2.1. Epic: poetry or prose? 1-7 6. Premises 1-9 7. Contents 1-12 CHAPTER 2 : THE STANDARD BABYLONIAN GILGAMESH EPIC 2-14 1. The narrative 2-15 CHAPTER 3 : THE SOURCE HISTORY OF THE EPIC OF GILGAMESH 3-38 1. The Sumerian past 3-38 1.1. General background 3-38 1.2. Cities 3-40 1.3. Animals 3-45 1.4. Kings 3-46 1.5. Theology 3-49 2. Sumerian literature: the five poems on Bilgames 3-56 2.1. Obscure origins: did the king really exist? 3-56 2.2. The poems 3-58 2.3. The function of the Sumerian poems 3-71 3. From frivolous frolic to academic achievement: entertainment to literature 3-72 University of Pretoria etd – De Villiers, G (2005) 3.1. Writing 3-72 3.2. From Sumerian to Akkadian 3-74 3.3. The Sumerian Renaissance 3-76 3.4. The end of Ur III and the Isin-Larsa period 3-79 3.5 Babylon 3-81 3.5.1. -
FINAL-Muslim Sunrise, Fall, 2011.Pmd
FALL • 2 011 $4.00 “In the latter days, the sun shall rise from the west” • Holy Prophet Muhammad (Peace and blessings of Allah be on him) Holy Bible & Holy Qur’an 11 The Biblical 18 What is 30 The Law of 47 Death penalty story of Shariah Law Retribution: Qur’an in Qur’an & Bible Adam & Eve and Bible The Ahmadiyya Muslim Community he Ahmadiyya Muslim Community is a religious organization, international in its scope, with branches in 189 countries in TAfrica, North America, South America, Asia, Australasia, and Europe. The Ahmadiyya Muslim Community was established in 1889 by Hadhrat Mirza Ghulam Ahmadas (1835-1908) in Qadian, a small and remote village in the Punjabi province of India. He claimed to be the expected reformer of the latter days, the Awaited One of the world community of religions (The Mahdi and Messiah). The Movement he started is an embodiment of the benevolent message of Islam – peace, universal brotherhood, and submission to the Will of God – in its pristine purity. Hadhrat Ahmadas proclaimed Islam as the religion of man: “The religion of the people of the right path” (98:6).The Ahmadiyya Muslim Community was created under divine guidance with the objective to rejuvenate Islamic moral and spiritual values. It encourages interfaith dialogue, diligently defends Islam and tries to correct misunderstandings about Islam in the West. It advocates peace, tolerance, love and understanding among followers of different faiths. It firmly believes in and acts upon the Qur’anic teaching: “There is no compulsion in religion” (2:257). It strongly rejects violence and terrorism in any form and for any reason. -
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 -
Sumerian Religion
1 אנשר אנשר (באכדית: Anshar או Anshur, מילולית:"ציר השמיים") הוא אל שמים מסופוטמי קדום. הוא מתואר כבן זוגה של אחותו קישאר. הזוג יחדיו מציינים את השמים (ההברה אן) והארץ (ההברה קי) במיתוס הבריאה אנומה אליש והם נמנים עם הדור השני לבריאה, ילדיהם של המפלצות לחמו (Lahmu) ולחאמו (Lahamu) ונכדיהם של תיאמת (Tiamat) ואפסו (Apsu), המסמנים את המים המלוחים והמתוקים בהתאמה. בתורם, הם בעצמם הוריו של אל שמים אחר בשם אנו (Anu). החל מימי סרגון השני, החלו האשורים לזהות את אנשר עם אשור בגירסתם למיתוס הבריאה, בגרסה זו בת זוגו היא נינ-ליל (NinLil). ערך זה הוא קצרמר בנושא מיתולוגיה. אתם מוזמנים לתרום לוויקיפדיה ו להרחיב אותו [1]. האל אנשר עומד על פר, נתגלה בחפירות העיר אשור הפניות editintro=%D7%AA%D7%91%D7%A0%D7%99%D7%AA%3A%D7%A7%D7%A6%D7%A8%D7%9E%D7%A8%2F%D7%94%D7%A8%D7%97%D7%91%D7%94&action=edit&http://he.wikipedia.org/w/index.php?title=%D7%90%D7%A0%D7%A9%D7%A8 [1] המקורות והתורמים לערך 2 המקורות והתורמים לערך אנשר מקור: https://he.wikipedia.org/w/index.php?oldid=13750401 תורמים: GuySh, Ori, רועים המקורות, הרישיונות והתורמים לתמונה קובץ:Asur-Stier.PNG מקור: https://he.wikipedia.org/w/index.php?title=קובץ:Asur-Stier.PNG רישיון: Public Domain תורמים: Evil berry, Foroa, Gryffindor תמונה:Perseus-slays-medusa.jpg מקור: https://he.wikipedia.org/w/index.php?title=קובץ:Perseus-slays-medusa.jpg רישיון: GNU Free Documentation License תורמים: Bibi Saint-Pol, Editor at Large, Funfood, G.dallorto, Jastrow, Lokal Profil, Peter Andersen, Sreejithk2000 AWB, 4 עריכות אלמוניות רישיון Creative Commons Attribution-Share Alike 3.0 /creativecommons.org/licenses/by-sa/3.0// Anu 1 Anu This article is about a myth. -
The Birth of Gilgamesh
THE BIRTH OF GILGAMEÍ (Ael. NA XII.21) A case-study in literary receptivity* Wouter F.M. Henkelman (Leiden) Rapunzel, Rapunzel, Laß mir dein Haar herunter! 1. Greek and Near Eastern literature 1.1. Das zaubernde Wort – In a letter to Helene von Nostitz, Rainer Maria Rilke wrote about the Babylonian Gilgameß Epic, a translation of which he had just read in the Inselbücherei series. According to Rilke the epic contained “Maße und Gestalten die zum Größesten gehören, was das zaubernde Wort zu irgendeiner Zeit gegeben hat. (...) Hier ist das Epos der Todesfurcht, entstanden im Unvordenklichen unter Menschen, bei denen zuerst die Trennung von Tod und Leben definitiv und verhängnisvoll geworden war.”1 The literary quality of the Gilgameß epic is indeed striking – the celebrated friendship of Gilgameß and Enkidu and the sorrow of Gilgameß over the latter’s death are pictured in a compelling drama of such powerful imagery that it has even outlived its own bold image of eternity, the mighty walls of Uruk. Ever since its rediscovery, now some 130 years ago, the epic has stirred the minds of its many readers and – as is the hallmark of any true work of art – found just as many interpretations. It may come as no great surprise, then, that in the debate on Oriental ‘influences’ or (better) Near Eastern or ‘West-Asiatic’ elements in Greek literature the Gilgameß Epic has continuously held a central place. This is not the place to review the long and, at times, tediously unproductive debate between the modern philobarbaroi and the defenders of the romantic vision of a monolithic Hellas rising from the lowly dusts of time to a sublime state of ‘edle Einfalt’ all by itself and by itself alone. -
A Comparative Study on the Reverence of the Goddess in Contemporary America and Ancient Mesopotamia Sierra Helm Roger Williams University, [email protected]
Roger Williams University DOCS@RWU Honors Theses RWU Theses 5-3-2011 The aP ssion for the Goddess; a Comparative Study on the Reverence of the Goddess in Contemporary America and Ancient Mesopotamia Sierra Helm Roger Williams University, [email protected] Follow this and additional works at: http://docs.rwu.edu/honors_theses Part of the Art and Design Commons, and the Historic Preservation and Conservation Commons Recommended Citation Helm, Sierra, "The asP sion for the Goddess; a Comparative Study on the Reverence of the Goddess in Contemporary America and Ancient Mesopotamia" (2011). Honors Theses. Paper 14. http://docs.rwu.edu/honors_theses/14 This Thesis is brought to you for free and open access by the RWU Theses at DOCS@RWU. It has been accepted for inclusion in Honors Theses by an authorized administrator of DOCS@RWU. For more information, please contact [email protected]. Helm 1 Inanna represented in a contemporary artwork by artist Shylo Love from her Deviant Art Gallery <http://book-of- light.deviantart.com/art/Inanna-Goddess-of-Goddesses-79396861>. The image combines the symbology of Inanna with Angelina Jolie’s face. The Passion for the Goddess; a Comparative Study on the Reverence of the Goddess in Contemporary America and Ancient Mesopotamia. Sierra Helm Bachelor of Arts History of Art and Architecture School of Architecture, Art, and Historic Preservation May 6, 2011 Helm 2 Signature Page Thesis Title: The Passion for the Goddess; a Comparative Study of the Reverence of the Goddess in Contemporary America and Ancient Mesopotamia. Author: Sierra Helm signature ______________________________________ date _______________ Advisor: Rebecca Leuchak signature ______________________________________ date _______________ Dean: Stephen White, School of Architecture, Art, and Historic Preservation signature ______________________________________ date _______________ Helm 3 Table of Contents 1. -
Noah: the Man, the Ark, the Flood
Digging Deeper Links for Noah: The Man, The Ark, The Flood SESSION ONE: NOAH THE MAN The Bible Trumps Everything—Even Creation Science: This article explains the danger of clinging too tightly to models arising from Creation science. It examines some early Creation science models that have given way over the years and discusses the strengths and weaknesses of current models describing the flood. Flood! This article briefly surveys some of the numerous flood accounts in ancient civilizations. Noah’s Flood: the Gilgamesh Epic and Genesis: Some scholars argue Genesis borrowed its flood account from the Akkadian Epic of Gilgamesh. This article challenges that assertion and provides an alternate view. Living for 900 Years: Today few people reach the age of 120 years. We’re understanding more … but, with new research, can we live longer? Fascinating new information about how and why we age casts fresh light on the long lifespans of pre-flood people. Decreased lifespans: Have we been looking in the right place? This article looks at some possible reasons for the decrease in longevity after the flood. Meeting the Ancestors This article shares a fascinating observation about the patriarchal lists of early Genesis. Extreme Aging Tragically, some children age at tremendous rates, resulting in an average lifespan of thirteen years. SESSION TWO: THE ARK Thinking Outside the Box This webpage takes an in depth look at the ark and how it safely brought Noah, his family, and all those animals through the Flood’s devastation. Where does the Lutheran Church—Missouri Synod stand on Genesis 1? This page contains the Lutheran Church—Missouri Synod’s official doctrinal position. -
An Adaptation of the 'Epic of Gilgamesh'
University of Wollongong Thesis Collections University of Wollongong Thesis Collection University of Wollongong Year 2000 An adaptation of the `Epic of Gilgamesh' for the screen Loretta Judd University of Wollongong Judd, Loretta, An adaptation of the `Epic of Gilgamesh' for the screen, Master of Arts (Hons.) thesis, Faculty of Arts, University of Wollongong, 2000. http://ro.uow.edu.au/theses/2239 This paper is posted at Research Online. The Game of Uruk O/ ti<yhQ/2/rh OuAxiAuxxilo^ru (PL JfhOj Ohio o^l iOooaxjurrooj^Iu. An adaptation of the Epic ofGilgamesh for the screen A thesis submitted in fiiliilment of the requirements for die award of Honours Masters of Arts from University of Wollongong bv Loretta Judd Department of Communication and Cultural Studies, 2000. Characters Ancient Adapa, king of Uruk Agga ofKish Annanuki ten judges of the Underworld Ann, Lord of the Skies Alitum surviver of the Deluge Ea, god of magic Enkidu, wild man of the plains Enheduanna priestess Enlil, keeper of destiny Ereshkigal goddess of the Under world First Hunter Giigamesli, Sumerian king Horse Sumerian speaker Imdugud south wind Inanna goddess of Uruk Nisaba goddess of the harvest Ninsun goddess, mother ofGilgamesh Ox Sumerian speaker Second Hunter Siiamasii sun god Sin-Lequi-Uninnilion griffin, vizier Tammuz shepherd god, husband to Inanna Humbaba monster-ogre Urshanabi crocodile man, boatman for the dead, Yarrim Adu griffin Ziusudra immortal, swviver of the Deluge Victorian Albert (Toby) Rawlinson child of Henry and Louisa Artiiur Munby secret love -
Babylonianstory of the Deluge Epic of Gilgamish
° BRITISH MUSEUM. The BabylonianStory of the Deluge and the Epic of Gilgamish With an Account of the Royal Libraries of Nineveh t WITH EIGHTEEN ILLUSTRATIONS • t 4 Q 1 i PRINTED BY ORDER OF THE TRUSTEES. 1920. PRICE ONE SHILLINO_'_: _ '_-%._._%:_)_, g [/Ul Rights lteserv_.] .- ,,,, . : THE BABYLONIAN STORY OF THE DELUGE AS TOLD BY ASSYRIAN TABLETS FROM NINEVEH. THE DISCOVERY OF THE TABLETS AT NINEVEH BY LAYARD, RASSAM AND SMITH. IN I845-47 and again in I849-5I Mr. (later Sir) A. H. Layard carried out a series of excavations among the ruins of the ancient city of Nineveh, " that great city, wherein are more "' than sixteen thousand persons that Cannot discern between ""their right hand and their left; and also much cattle " (Jonah iv, II). Its ruins lie on the left or east bank of the Tigris, exactly opposite the town of A1-Maw.sil, or M6_ul, which was founded by the Sassanians and marks the site of Western Nineveh. At first Layard thought that these ruins were not those of Nineveh, which he placed at Nimrfid, about 2o miles downstream, but of one of the other cities that were builded by Asshur (see Gen. x, II, I2). Thanks, however, to Christian, Roman and Muh.ammadan tradition, there is no room for doubt about it, and tile site of Nineveh has always , been known. The fortress which the Arabs built there in the seventh century was known as ".Kal'at NtnawL" i.e., " Nineveh Castle," for many centuries, and all the Arab geographers agree in saying that the mounds opposite MSsul contain the ruins of the palaces and walls of Nineveh. -
Paradise Found?
Paradise Found? The Archaeology of Bahrain 1 From the invention of writing at the end of the 4th MBC by the Sumerian people of southern Iraq, and down through the ages, the peoples of Mesopotamia were extremely prolific in the practice of their art. They were phenomenal story tellers and record keepers, leaving us a huge corpus of texts. Their stories and cosmological myths served to define the people, their origins and their place in the order of the world. These stories were surely deeply embedded in their culture from the earliest times, preceding their ability to write them down, The vast numbers of lists and business records attest to a rich culture of international trade, commerce and an intrepid spirit which formed the foundations of their societies. There are also Quasi-historical texts that proclaim the military prowess of kings and the names of the places they conquered and dominated. It is in these texts that one name appears many times, that of a place called Dilmun. The commercial texts and kingly proclamations show that Dilmun is clearly a place and archaeology has shown this to be true. Initially I would like to talk, briefly and sadly inadequately, about the mythical poems concerning Dilmun, the Sumerian 'Paradise Land' and of these 3 are particularly relevant here. 2 The Sumerian creation story of Enki and Ninhirsag describes the creation of Dilmun and portrays it as a Pure, Virginal and Pristine land which Enki provides with abundant fresh water from the Abzu, a primeval, sweet subsurface ocean upon which the world rested; Ninhirsag was his wife and the great earth mother, goddess of the land. -
Umma4n-Manda and Its Significance in the First Millennium B.C
Umma 4n-manda and its Significance in the First Millennium B.C. Selim F. Adalı Doctor of Philosophy Faculty of Arts Department of Classics and Ancient History University of Sydney 2009 Dedicated to the memory of my grandparents Ferruh Adalı, Melek Adalı, Handan Özker CONTENTS TABLES………………………………………………………………………………………vi ABBREVIATIONS…………………………………………………………………………..vii ACKNOWLEDGMENTS…………………………………………………………………...xiv ABSTRACT…………………………………………………………………………………..xv INTRODUCTION…………………………………………………………………………...xvi 1 SOURCES AND WRITTEN FORM………………………………………………………...1 1.1 An Overview 1.2 The Written Forms in the Old Babylonian Omens 1.3 The Written Form in the Statue of Idrimi 2 ETYMOLOGY: PREVIOUS STUDIES…………………………………………………...20 2.1 The Proposed ma du4 Etymology 2.1.1 The Interchange of ma du4 and manda /mandu (m) 2.2 The Proposed Hurrian Origin 2.3 The Proposed Indo-European Etymologies 2.3.1 Arah ab} the ‘Man of the Land’ 2.3.2 The Semitic Names from Mari and Choga Gavaneh 2.4 The Proposed man ıde4 Etymology 2.5 The Proposed mada Etymology 3 ETYMOLOGY: MANDUM IN ‘LUGALBANDA – ENMERKAR’……………………44 3.1 Orthography and Semantics of mandum 3.1.1 Sumerian or Akkadian? 3.1.2 The Relationship between mandum, ma tum4 and mada 3.1.3 Lexical Lists 3.1.3.1 The Relationship between mandum and ki 3.1.4 An inscription of Warad-Sın= of Larsa 3.2 Lugalbanda II 342-344: Previous Interpretations and mandum 3.3 Lugalbanda II 342-344: mandum and its Locative/Terminative Suffix 4 ETYMOLOGY: PROPOSING MANDUM………………………………………………68 4.1 The Inhabited World and mandum 4.1.1 Umma -
IN THREE PATRIARCHAL RELIGIONS Janette
THE GREAT GODDESS: HER VESTIGES UNCOVERED IN THREE PATRIARCHAL RELIGIONS bJ' Janette OIT A Thesis Snbmitted to the Facnltg of Graduate Studies and Researclh through the Department of Relïgious Studies in Partial Ful£iUment of the Requirements for the Degree of Master of Arts at the University of Windsor Wmdsor, Ontario, Canada 1997 O 1997 Janette Orr National library Bibrithèque nationale du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Weilington Street 395. nie Wellington OtotwaON K1AW OaawaûN K1AON4 Canada canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distrihte or seU reproduire, prêter, distri'buer ou copies of this thesis in microform, vendre des copies de cette thése sous paper or electronic formats. la forme de microfiche/fïlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The Great Goddesses held real power in the Ancient World, whether in goddess-dominated religions or goddominated religions, where the goddesses played subordinate roles. The ferninine principle was always present, unlike in the three patriarchai religions under study: Judaism, Christianity and Buddhism. What happened to the Goddesses in these religions? The gods and male founders of these religions appropriated the Great Goddesses' powers of creating and sustaining life, and the Great Goddesses' powers over the process of death and renewal/regeneration/rebi.th.