Gilgamesh
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This book analyzes the history of Mesopotamian imagery from the mid-second to mid-first millennium BCE. It demonstrates that in spite of rich textual evidence, which grants the Mesopotamian gods and goddesses an anthropomorphic form, there was a clear abstention in various media from visualizing the gods in such a form. True, divine human-shaped cultic images existed in Mesopotamian temples. But as a rule, non-anthropomorphic visual agents such as inanimate objects, animals or fantastic hybrids replaced these figures when they were portrayed outside of their sacred enclosures. This tendency reached its peak in first-millennium Babylonia and Assyria. The removal of the Mesopotamian human-shaped deity from pictorial renderings resembles the Biblical agenda not only in its avoidance of displaying a divine image but also in the implied dual perception of the divine: according to the Bible and the Assyro-Babylonian concept the divine was conceived as having a human form; yet in both cases anthropomorphism was also concealed or rejected, though to a different degree. In the present book, this dual approach toward the divine image is considered as a reflection of two associated rather than contradictory religious worldviews. The plausible consolidation of the relevant Biblical accounts just before the Babylonian Exile or, more probably within the Exile - in both cases during a period of strong Assyrian and Babylonian hegemony - points to a direct correspondence between comparable religious phenomena. It is suggested that far from their homeland and in the absence of a temple for their god, the Judahite deportees adopted and intensified the Mesopotamian avoidance of anthropomorphic pictorial portrayals of deities. While the Babylonian representations remained confined to temples, the exiles would have turned a cultic reality - i.e., the non-written Babylonian custom - into a written, articulated law that explicitly forbade the pictorial representation of God.
Women in the Ancient Near East offers a lucid account of the daily life of women in Mesopotamia from the third millennium BCE until the beginning of the Hellenistic period. The book systematically presents the lives of women emerging from the available cuneiform material and discusses modern scholarly opinion. Stol’s book is the first full-scale treatment of the history of women in the Ancient Near East.
Standing at the head of the social hierarchy, the Mesopotamian king had a close relationship with the gods and was considered a mediator between the earthly and divine spheres. The interaction between kings and gods had a supreme role in ensuring social welfare and a vital function in the empowerment of the ruler. The worldly needs of the ruler led to continuous efforts to upgrade him by comparing him to the divine, as epitomized in the unique representation of Naram-Sin. As a one-time representation, however, this portrayal emphasizes how ambivalent and restrained the display of godlike kings in Mesopotamia was in general. The qualified approach of Mesopotamian iconography to royal deification is expressed in the consistent use of implicit and indirect measures to convey the godlike image of the king. A comparison between selected Mesopotamian pictorial and textual records sheds light on the difference between these two modes of expressions in conveying the divine status of the king, the visual mode being much more limited than the written one. It was perhaps the immense power of the visual mode, and its potentially explosive nature in relation to the fate of all mortals, including kings, that prevented direct and explicit representation of quasi-divine kings in the art of ancient Mesopotamia.
This handbook offers both students and teachers of ancient Greek religion a comprehensive overview of the current state of scholarship on ancient Greek religion from the Archaic, Classical, and Hellenistic periods. Each chapter provides not only key information about its subject but also reflection on the developments in the scholarship in that area, with a special focus on current problems and debates. The range of contributions emphasizes the diversity of relationships between mortals and the supernatural in all their manifestations, embracing both ‘religion’ and ‘magic’, from across, between, and beyond ancient Greek cultures. It draws attention to religious activities as dynamic, highlighting how they changed over time, place, and context. The general overview of topics is supplemented by tangible case studies, making this handbook an indispensable tool for further study.
In A Global History of Literature and the Environment, an international group of scholars illustrate the immense riches of environmental writing from the earliest literary periods down to the present. It addresses ancient writings about human/animal/plant relations from India, classical Greece, Chinese and Japanese literature, the Maya Popol Vuh, Islamic texts, medieval European works, eighteenth-century and Romantic ecologies, colonial/postcolonial environmental interrelations, responses to industrialization, and the emerging literatures of the world in the present Anthropocene moment. Essays range from Trinidad to New Zealand, Estonia to Brazil. Discussion of these texts indicates a variety of ways environmental criticism can fruitfully engage literary works and cultures from every continent and every historical period. This is a uniquely varied and rich international history of environmental writing from ancient Mesopotamian and Asian works to the present. It provides a compelling account of a topic that is crucial to twenty-first-century global literary studies.
Considering war at the international, state, substate, and individual levels, Sjoberg's feminist perspective elevates a number of causal variables in war decision-making. These include structural gender inequality, cycles of gendered violence, state masculine posturing, the often overlooked role of emotion in political interactions, gendered understandings of power, and states' mistaken perception of their own autonomy and unitary nature. Gendering Global Conflict also calls attention to understudied spaces that can be sites of war, such as the workplace, the household, and even the bedroom. Her findings show gender to be a linchpin of even the most tedious and seemingly bland tactical and logistical decisions in violent conflict. Armed with that information, Sjoberg undertakes the task of redefining and reintroducing critical readings of war's political, economic, and humanitarian dimensions, developing the beginnings of a feminist theory of war.
Description Contents Resources Courses About the Authors This book provides a groundbreaking reassessment of the prehistory of Homeric epic. It argues that in the Early Iron Age bilingual poets transmitted to the Greeks a set of narrative traditions closely related to the one found at Bronze-Age Hattusa, the Hittite capital. Key drivers for Near Eastern influence on the developing Homeric tradition were the shared practices of supralocal festivals and venerating divinized ancestors, and a shared interest in creating narratives about a legendary past using a few specific storylines: theogonies, genealogies connecting local polities, long-distance travel, destruction of a famous city because it refuses to release captives, and trying to overcome death when confronted with the loss of a dear companion. Professor Bachvarova concludes by providing a fresh explanation of the origins and significance of the Greco-Anatolian legend of Troy, thereby offering a new solution to the long-debated question of the historicity of the Trojan War. Links together in a new way the four sets of data used to discuss the prehistory of Homeric epic: Akkadian epic, Hittite texts, Mycenaean material culture, and early Iron Age material culture Focuses not only on parallels between texts, but also on how these parallels came about: mechanisms of contact, motivations for borrowing Combines historical and literary approaches to the question of the origin of the Iliad, providing a new solution to the long-debated question of the historicity of the Trojan War
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 that their 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. Goddesses in Context is a compelling contribution to Mesopotamian religion and history as well as to history, art history, history of religion and gender studies.
DiversityGenreRoster of WorksProcessLiterary IssuesEpic: Theirs into Ours
The comparison of Qoheleth and Gilgamesh begins with the so-called carpe diem advice of Siduri and Eccl 9:7-9. Additionally, the rhetoric of kingship evoked through Gilgamesh's narû ("stele") at the beginning of the epic parallels the royal voice of Qoheleth beginning in Eccl 1:12. Yet these similarities raise several historical issues. First, Siduri's speech is only found in an Old Babylonian fragment of the epic. The redaction of this advice was part of a process of adapting kingship motifs in the Standard Babylonian Epic. This process appears to bring Gilgamesh closer to Qoheleth, particularly in its reference to narû literature. But in reality the message of later versions of the Mesopotamian epic diverges from that of Ecclesiastes. Furthermore, Qoheleth's royal voice finds a closer parallel in Northwest Semitic memorial inscriptions. A careful reconsideration of these factors will show that the similarities and differences reflect how both works interact with kingship.
The name 'Epic of Gilgamesh' is given to the Babylonian poem that tells the deeds of Gilgamesh, the greatest king and mightiest hero of ancient Mesopotamian legend. The poem falls into the category 'epic' because it is a long narrative poem of heroic content and has the seriousness and pathos that have sometimes been identified as markers of epic. Some early Assyriologists, when nationalism was a potent political force, characterized it as the 'national epic' of Babylonia, but this notion has deservedly lapsed. The poem's subject is not the establishment of a Babylonian nation nor an episode in that nation's history, but the vain quest of a man to escape his mortality. In its final and best-preserved version it is a sombre meditation on the human condition. The glorious exploits it tells are motivated by individual human predicaments, especially desire for fame and horror of death. The emotional struggles related in the story of Gilgamesh are those of no collective group but of the individual. Among its timeless themes are the friction between nature and civilization, friendship between men, the place in the universe of gods, kings and mortals, and the misuse of power. The poem speaks to the anxieties and life-experience of a human being, and that is why modern readers find it both profound and enduringly relevant.
