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The Babylonian tamitu texts are a corpus of questions addressed to the sun-god Shamash and the storm-god Adad jointly. Professional diviners were employed to put the questions with the appropriate rites and to formulate the wording correctly, since the only answer would be "yes" or "no." Thus the questions had to include a detailed exposition of the matter, and they open up intimate glances of things not otherwise available. Kings ask whether they should undertake a certain campaign, laying out a detailed plan of action. At the other end of the scale, a man wants to know whether his wife is telling him the truth. All tablets are of first millennium B.C. date, though some of the questions date from the second millennium B.C. Scribes copied out questions to serve as models for later use. In this volume W.G. Lambert has gathered together all the known material, including 54 tablets and fragments not previously published. All are given in cuneiform copy, transliteration, translation, with notes and an introduction. By far the greater part of this material has not been edited before.
An introduction reviews previous scholarship, and concludes that the cultic aspects of Judges 17-18 have not been examined in any depth. It then goes on to deal with the historical and redactional issues which previous scholars have found interesting. The issues of provenance and dating are then examined with the conclusion that the text was written down in the immediate aftermath of the Assyrian conquest of Dan in an attempt to preserve its sacred traditions. The text therefore reflects the self-understanding of the priests of Dan in the period immediately prior to its fall. The text of Judges 17-18 is then subjected to a rhetorical critical examination, followed by a more traditional form critical study. The next section is a comparison of similar cultic foundation stories from other cultures. Three major chapters examine the three major cultic issues raised by the text itself: images, priests and divination. Each chapter draws on evidence from the Hebrew Bible and its environment in an attempt to clarify the nature of the cult of Dan. Broadly, each chapter concludes that although there were some features peculiar to the cult reflected by Dan, in general, the Danite cult was not greatly different from that of its neighbours. A final chapter deals with what the text says about the tribe of Levi, with the conclusion that according to Judges 17-18, there was once a secular tribe of Levi. The conclusion draws a brief picture of cultic life in Dan in its final years.
Adventurers, explorers, kings, gods, and goddesses come to life in this riveting story of the first great epic—lost to the world for 2,000 years, and rediscovered in the nineteenth century Composed by a poet and priest in Middle Babylonia around 1200 bce, The Epic of Gilgamesh foreshadowed later stories that would become as fundamental as any in human history, The Odyssey and the Bible. But in 600 bce, the clay tablets that bore the story were lost—buried beneath ashes and ruins when the library of the wild king Ashurbanipal was sacked in a raid. The Buried Book begins with the rediscovery of the epic and its deciphering in 1872 by George Smith, a brilliant self-taught linguist who created a sensation when he discovered Gilgamesh among the thousands of tablets in the British Museum's collection. From there the story goes backward in time, all the way to Gilgamesh himself. Damrosch reveals the story as a literary bridge between East and West: a document lost in Babylonia, discovered by an Iraqi, decoded by an Englishman, and appropriated in novels by both Philip Roth and Saddam Hussein. This is an illuminating, fast-paced tale of history as it was written, stolen, lost, and—after 2,000 years, countless battles, fevered digs, conspiracies, and revelations—finally found.
Ezekiel's symbolic thinking is an integrative rationality in which reason is regarded as operating within the heart through the empowerment and guidance of the Spirit.
Exile, Incorporated: The Body in the Book of Ezekiel demonstrates how the book of Ezekiel makes rhetorical use of the human body to construct an exile-centred Judean identity. This focus on the body is inextricable from the book's setting in the Judean exile to Babylonia during the sixth-century BCE. In such a context of upheaval, all that the displaced group reliably retains are their bodies. Even so, the material surroundings of those bodies change completely, calling into question previously accepted ways of being. Author Rosanne Liebermann reveals how the book of Ezekiel holds acute awareness of this situation, evoking bodily practices and embodied experiences that serve to construct a Judean identity based on existence outside of the land of Judah. This identity excludes both non-Judeans as well as the Judeans who remained in Judah. The book of Ezekiel achieves this exclusion via descriptions of bodily practices--including circumcision, dress, and the observance of a cultic calendar--that distinguish its constructed in-group of exiled Judeans from outsiders. Ezekiel also evokes the embodied emotion of disgust regarding the bodies of those with "outsider" practices, which in turn encourages the practice of segregation and endogamy within the in-group. Focusing on the bodies depicted in the book of Ezekiel also highlights how the text presents hierarchies within the exilic Judean group, which itself contains bodies differentiated by gender and priestly or non-priestly descent. Reading the text in this way reveals how the book of Ezekiel constructs a model of a variegated community able to embody a Judean identity that not only survived but was based on life outside of the land of Judah.
A careful analysis of the 9th to 5th century archive of the Eanna (Ishtar) temple in Uruk, providing a wealth of data on the Neo-Babylonian pantheon.
New perspectives on Israelite warfare for biblical studies, military studies, and social theory Contributors investigate what constituted a symbol in war, what rituals were performed and their purpose, how symbols and rituals functioned in and between wars and battles, what effects symbols and rituals had on insiders and outsiders, what ways symbols and rituals functioned as instruments of war, and what roles rituals and symbols played in the production and use of texts. Features: Thirteen essays examine war in textual, historical, and social contexts Texts from the Hebrew Bible are read in light of ancient Near Eastern texts and archaeology Interdisciplinary studies make use of contemporary ritual and social theory
Memory and Urban Religion in the Ancient World brings together scholars and researchers working on memory and religion in ancient urban environments. Chapters explore topics relating to religious traditions and memory, and the multifunctional roles of architectural and geographical sites, mythical figures and events, literary works and artefacts. Pagan religions were often less static and more open to new influences than previously understood. One of the factors that shape religion is how fundamental elements are remembered as valuable and therefore preservable for future generations. Memory, therefore, plays a pivotal role when - as seen in ancient Rome during late antiquity - a shift of religions takes place within communities. The significance of memory in ancient societies and how it was promoted, prompted, contested and even destroyed is discussed in detail. This volume, the first of its kind, not only addresses the main cultures of the ancient world - Mesopotamia, Egypt, Greece and Rome - but also look at urban religious culture and funerary belief, and how concepts of ethnic religion were adapted in new religious environments.