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Special Features- Aims to show how The Gilgamesh Epic developed from its earliest to its latest form- Systematic, step-by-step tracking of the stylistic, thematic, structural, and theological changes in The Gilgamesh Epic- Relation of changes to factors (geographical, political, religious, literary) that may have prompted them- Attempts to identify the sources (biographical, historical, literary, folkloric) of the epic's themes, and to suggest what may have been intended by use of these themes- Extensive bibliography- Indices
The evolution of the Gilgamesh epic" (1982) / Jeffrey H. Tigay -- From "Gilgamesh in literature and art: the second and first millennia" (1987) / Wilfred G. Lambert -- From "Gilgamesh: sex, love and the ascent of knowledge" (1987) / Benjamin Foster -- "Images of women in the Gilgamesh epic" (1990) / Rivkah Harris -- "The marginalization of the goddesses" (1992) / Tikva Frymer-Kensky -- "Mourning the death of a friend: some assyriological notes" (1993) / Tzvi Abusch -- "Liminality, altered states, and the Gilgamesh epic" (1996) / Sara Mandell -- "Origins: new light on eschatology in Gilgamesh's mortuary journey" (1996) / Raymond J. Clark -- From "a Babylonian in Batavia: Mesopotamian literature and lore in The sunlight dialogues" (1982) / Greg Morris -- "Charles Olson and the poetic uses of Mesopotamian scholarship" / John Maier -- From "'Or also a godly singer, ' Akkadian and early Greek literature" (1984) / Walter Burkert -- From "Gilgamesh and Genesis" (1987) / David Damrosch -- "Praise for death" (1990) / Donald Hall -- From "Gilgamesh in the Arabian nights" (1991) / Stephanie Dalley -- "Ovid's Blanda voluptas and the humanization of Enkidu" (1991) / William L. Moran -- From "the Yahwist's primeval myth" (1992) / Bernard F. Batto -- "Gilgamesh and Philip Roth's Gil Gamesh" (1996) / Marianthe Colakis -- From "The epic of Gilgamesh" (1982) / J. Tracy Luke and Paul W. Pruyser -- From "Gilgamesh and the Sundance Kid: the myth of male friendship" (1987) / Dorothy Hammond and Alta Jablow -- "Gilgamesh and other epics" (1990) / Albert B. Lord -- From "Reaching for abroad: departures" (1991) / Eric J. Leed -- From "Introduction" to he who saw everything (1991) / Robert Temple -- "The oral aesthetic and the bicameral mind" (1991) / Carl Lindahl -- From "Point of view in anthropological discourse: the ethnographer as Gilgamesh" (1991) / Miles Richardson -- From "The wild man: the epic of Gilgamesh" (1992) / Thomas Van Nortwick.
This book deals with the so-called Blessing of Jacob" (Genesis 49) in all its aspects, discussing philological, literary and historical problems.After an introductory chapter a thoroughly discussed translation of Genesis 49 and an analysis of its poetical structure are presented, followed by the discussion of the genre-definition "tribal saying" (Stammesspruch), and a synchronic and diachronic analysis of Genesis 49 in its literary context (Gen. 47:29-49:33). The remarkable results of this analysis are finally discussed in relation to Israel's history.It is suggested that only part of the "Blessing" functioned within the (originally much shorter) deathbed account (Gen. 47:29-49:33*), reflecting the historical situation of the time of origin. Afterwards it was thoroughly worked up into its present shape to meet the conditions of later political development."
Since the discovery over one hundred years ago of a body of Mesopotamian poetry preserved on clay tablets, what has come to be known as the Epic of Gilgamesh has been considered a masterpiece of ancient literature. It recounts the deeds of a hero-king of ancient Mesopotamia, following him through adventures and encounters with men and gods alike. Yet the central concerns of the Epic lie deeper than the lively and exotic story line: they revolve around a man’s eternal struggle with the limitations of human nature, and encompass the basic human feelings of lonliness, friendship, love, loss, revenge, and the fear of oblivion of death. These themes are developed in a distinctly Mesopotamian idiom, to be sure, but with a sensitivity and intensity that touch the modern reader across the chasm of three thousand years. This translation presents the Epic to the general reader in a clear narrative.
Based on contrasting characterization and narrative logic between the central Huwawa episode and the remaining material for the earliest Akkadian Gilgamesh, this book challenges the accepted notion that the famous epic was composed without recourse to a previous Akkadian narrative.
-- 15 original woodcut illustrations -- 18 photographs of ancient artifacts This edition aims to reanimate the story of Gilgamesh and Enkidu for modern readers. The poetic rendition brings words to life through indelible images. A learned and lucid historical and cultural introduction fills in background for the narrative. An interpretative essay reviews the themes of Gilgamesh and their echoes in other literature. The total is a new edition that delights, informs, and stimulates readers to a new appreciation of this age-old tale.
Modern critical scholarship has concluded that the books of the Hebrew Bible have not reached us in their original form but are the products of lengthy evolution. Many of these books are thought to combine the works of more than one author or age and to have undergone considerable revision. Tigay and the other contributors use comparisons of various texts from ancient Mesopotamia and post-exilic Israel. Such comparisons show that the sort of development of biblical literature that nineteenth-century critics were led to postulate from close study of the texts alone is characteristic of many ancient Near Eastern texts. 'Empirical Models for Biblical Criticism' is of value to scholars interested in the Old Testament, as well as religion, theology, Jewish studies, Near Eastern studies, and comparative literature.
Cuneiform records made some three thousand years ago are the basis for this essay on the ideas of death and the afterlife and the story of the flood which were current among the ancient peoples of the Tigro-Euphrates Valley. With the same careful scholarship shown in his previous volume, The Babylonian Genesis, Heidel interprets the famous Gilgamesh Epic and other related Babylonian and Assyrian documents. He compares them with corresponding portions of the Old Testament in order to determine the inherent historical relationship of Hebrew and Mesopotamian ideas.
In the wake of the elegant master theories of Joseph Campbell, Mircea Eliade, Georges Dumezil, and Claude Levi-Strauss, how are mythology and the comparative study of religion to be understood? In Myth and Method, a leading team of scholars assesses the current state of the study of myth and explores the possibilities for charting a methodological middle course between the comparative and the contextual issues raised in the last ten years. In confronting these tension, they provide an outline of the most troubling questions in the field and offer a variety of responses to them.