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Excerpt from Sumerian Epic of Paradise, the Flood and the Fall of ManIn the autumn of 1912 the author copied, among about fifty others, a triangular fragment of a tablet in the Nippur collection in the Museum. This fragment, which had been numbered 4561, can be distinguished clearly in the right upper corner of the obverse and right lower corner of the reverse Of the restored tablet shown in Plates V and VI which Show the tablet in its natural size. The contents of this fragment were first mentioned by my colleague, professor sayce, at the June meeting of the Society of Biblical Archaeology in Lon don, at which our lamented friend, professor R. F. Harper, was present and contributed memorable remarks.1 An epit ome soon afterwards appeared in the London Times. Later the Museum authorities found other portions of this remark able text which obviously contains a Sumerian version of the Flood and the Fall of Man, antedating by at, least a thousand years the version in Hebrew. The photograph will Show how well the Museum authorities have succeeded. To my original fragment they have added one large fragment'and one small one which practically restores this large six column tablet. This edition has been made from my copy of the original frag ment and photographs of the later joins.About the PublisherForgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.comThis book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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.
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Many scholars during the late nineteenth and early twentieth centuries argued that ancient Israel simply borrowed most of its culture and religion from Babylonia. In this volume Clay counters that West Semitic cultures (the Amorites) were already a developed civilization before Israel came under Babylonian influence. Writing a decade before the discoveries of Ugarit and Mari, Clay noted that there were numerous clues to West Semitic cultures. While some of his arguments and conclusion are no longer tenable, this work retains its interest for its place in the discussion. Without directly referring to Clay, George Mendenhall affirms Clays fundamental point in this volume: from the MB Age on there was no region of the Levant that had not been influenced by the Amorite language and culture in various ways and various degrees. Their cultural and linguistic influence was a lasting one that is gradually coming to light, especially in the areas of religion and law (The Amorites, in 'Anchor Bible Dictionary').