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The scholarly world first became aware of the myth of Adapa and the South Wind when it was discovered on a tablet from the El-Amarna archive in 1887. We now have at our disposal six fragments of the myth. The largest and most important fragment, from Amarna, is dated to the 14th century B.C.E. This fragment of the Adapa myth has red-tinted points applied on the tablet at specific intervals. Izre’el draws attention to a few of these points that were missed in previous publications by Knudtzon and Schroeder. Five other fragments were part of the Assurbanipal library and are representative of this myth as it was known in Assyria about seven centuries later. The discovery of the myth of Adapa and the South Wind immediately attracted wide attention. Its ideology and its correspondence to the intellectual heritage of Western religions precipitated flourishing studies of this myth, both philological and substantive. Many translations have appeared during the past century, shedding light on various aspects of the myth and its characters. Izre’el unveils the myth of Adapa and the South Wind as mythos, as story. To do this, he analyzes the underlying concepts through extensive treatment of form. He offers an edition of the extant fragments of the myth, including the transliterated Akkadian text, a translation, and a philological commentary. The analysis of poetic form that follows leads to understanding the myth as a piece of literature and to uncovering its meanings. This study therefore marks a new phase in the long, extensive research into this Mesopotamian myth.
The scholarly world first became aware of the myth of Adapa and the South Wind when it was discovered on a tablet from the El-Amarna archive in 1887. We now have at our disposal six fragments of the myth. The largest and most important fragment, from Amarna, is dated to the 14th century B.C.E. This fragment of the Adapa myth has red-tinted points applied on the tablet at specific intervals. Izre'el draws attention to a few of these points that were missed in previous publications by Knudtzon and Schroeder. Five other fragments were part of the Assurbanipal library and are representative of this myth as it was known in Assyria about seven centuries later. The discovery of the myth of Adapa and the South Wind immediately attracted wide attention. Its ideology and its correspondence to the intellectual heritage of Western religions precipitated flourishing studies of this myth, both philological and substantive. Many translations have appeared during the past century, shedding light on various aspects of the myth and its characters. Izre'el unveils the myth of Adapa and the South Wind as mythos, as story. To do this, he analyzes the underlying concepts through extensive treatment of form. He offers an edition of the extant fragments of the myth, including the transliterated Akkadian text, a translation, and a philological commentary. The analysis of poetic form that follows leads to understanding the myth as a piece of literature and to uncovering its meanings. This study therefore marks a new phase in the long, extensive research into this Mesopotamian myth.
The Adapa myth is a literary work of ancient Mesopotamia with different versions in Sumerian and Akkadian. According to the Adapa myth, the sage and cook from Eridu goes fishing to the Persian Gulf, where the South Wind capsizes his boat. The sage's curse breaks the wing of the South Wind. Adapa lies seven days in the ocean, whence he is summoned to heaven, to be positively judged by the sky god Anu. The present book investigates the literary development of the Adapa myth and argues that it represents an exorcistic version of the flood story with the protagonist as priest. In the Adapa myth, the primordial sage survives the flood, which serves as ideological background for exorcism, ─ ┼ ip┼1/2tu. The exorcist, who used fire and water as sanitizing substances during the rituals, impersonated Adapa, who had gone through an extreme form of purification himself. Adapa's critical period in the sea was the symbolic etiology for illnesses, difficult births, witchcraft, bad omens, sin, and imprisonment, which the exorcist was able to counter. The deluge was a symbol of water ordeal and judgment, for which the exorcist's assistance was sought. Because Adapa was given rebirth from his disaster, the human exorcist as his embodiment possessed the powers of the flood in manipulating the purifying substances and incantations against all misfortune. The identity constituting narrative of ancient Mesopotamian exorcism is explored with a methodology combining the intertextual studies with cognitive neuroscience.
"This book asks what drove the religious visions of ancient scribes. During the first millennium BCE both Babylonian and Judean scribes wrote about and emulated their heroes Adapa and Enoch, who went to heaven to meet their god."--Preface, p. [v].
'The first major collection of cuneiform texts in English' Despite its age, this volume still has a major contribution to make. Unlike other collections, Rogers's volume includes the transliterated Akkadian for each text. This provides an invaluable access to the original texts without having a library that includes every volume of the original publications. A further asset is the collection of forty-eight excellent photographs and line-drawings. Included here are tablets, prisms, cylinders, seals, boundary stones, and bas reliefs. The bibliography is composed of two parts. The first includes the entries from Rogers's ÒList of Books Quoted or Mentioned,Ó but with numerous corrections and supplying much missing data. The second part is an updated list, organized by major cuneiform languages: Diverse Collections, Sumerian, Akkadian, Hittite, Hurrian, Eblaite, and Ugaritic. This will direct the reader to the wealth of primary documents that is now our privilege to read.
Here is a complete translation of all the published cuneiform tablets of the various Babylonian creation stories, of both the Semitic Babylonian and the Sumerian material. Each creation account is preceded by a brief introduction dealing with the age and provenance of the tablets, the aim and purpose of the story, etc. Also included is a translation and discussion of two Babylonian creation versions written in Greek. The final chapter presents a detailed examination of the Babylonian creation accounts in their relation to our Old Testament literature.
Most cultures have myths of origin. The Babylonians were the first to combine blocks of traditions about primeval time into primeval histories where humans had a central role. In the first millennium there were different versions that influenced the concepts of primeval history within Jewish religion, both in the Bible and in the parallel Enochic tradition. Atrahasis and the traditions of primeval dynasties had crucial impact on Genesis; the traditions of the primeval apkallus as cosmic guardians were lying behind the Enochic Watcher Story. The book offers a comprehensive analytic comparison between the images of primeval time in these three traditions. It presents new interpretations of each of these traditions and how they relate to each other.
Characterized by collectively produced texts that changed significantly over time, Mesopotamian literature and the Hebrew Bible confound modern notions of authorship and creativity. Tracking the Master Scribe probes the methods ancient scribes employed in passing down the writing that mattered most.
This volume deals with the myths and legends of Babylonia and Assyria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus passed under review. Keywords: myth, legend, ancient, religion, classic