Abstract This paper discusses the Gilgamesh epic from Babylonia, which is believed to be the oldest known work of literature, written approximately in the year 2500 BC. The paper describes Gilgamesh, the demigod who ruled Uruk on the River Euphrates in the third millennium BC. The paper further describes the epic's account of the Deluge, similar to the Flood of the Bible, the artifacts it discusses, which are associated with Agga and Enmebaragesi of Kish, and its descriptions of the nature of heroism.
From the Paper "Gilgamesh is two-thirds god and one-third human and the strongest superhuman who ever lived (Kovacs 1989, Hooker 1996, Wikipedia 2006). The gods are disturbed by the extent of his might and his people, by his harshness and abuses, so that the gods send the wild man Enkidu to rival and handicap him. But Enkidu loses his strength by giving in to the seduction of the temple harlot Shamnat, who introduces him to a civilized life in Uruk, instead. There Enkidu engages into a losing fight with Gilgamesh when Enkidu tries to champion the rights of the people against their leader. But in the end, the two become friends. Gilgamesh goes on a victory spree and now wants to cut down cedar trees to construct the gate of his city. In order to do so, they have to combat and eliminate the guardian of the cedar forest, the demon Humbaba, which Gilgamesh is able to do with the help of Enkidu and the god Shamash. Despite Humbaba's appeal, Gilgamesh cuts off Humbaba's head on the prompting of Enkidu. But before dying, Humbaba curses Enkidu (Kovacs, Wikipedia, Hooker)."
From the Paper "The purpose of this research is to examine ways in which the Babylonian, Israelite, and Greek states maintained a condition of inequality and assured the persistence and protection of an elite class. The plan of the research will be to set forth the context for exploring the class systems of the ancient world and then to discuss the approaches that each society took to the project of preserving the social status quo, with a view toward suggesting the impact on ancient social practices on societies of subsequent historical periods.
The social order of Babylonia was derived from the Hammurabi Code, which was detailed and hierarchical in nature and which provided a rule of law in a well-defined class system. According to Pfeiffer, Babylonian society comprised three social classes. The awelum was the aristocratic class, comprising businessmen ..."
Abstract This research will compare and contrast the creation myths of Babylonia (En?ma Elish) and the Judeo-Christian tradition (Genesis) through a discussion of the pattern of ideas in each creation myth and how they relate historically to each religion.
From the Paper "This research will compare and contrast the creation myths of Babylonia (En"ma Elish) and the Judeo-Christian tradition (Genesis) through a discussion of the pattern of ideas in each creation myth and how they relate historically to each religion.
The creation story of En(ma Elish--named for the first words of the story, "When above" or "When on high"-- predates the Genesis version of creation by an estimated 500 years, having been dated at 1950 BC. The earliest written Semitic sources, which survive as fragments of various Old Testament books, have been dated at the fourteenth century BC (Babylonia). According to Senior (RG2-3), Genesis was composed around 1000 BC and gives an account of events and personalities flourishing from a period roughly equivalent to the time of the En"ma Elish, 1850 to 1250 BC, the estimated period of the narrative events. However, the..."
An examination of the religious and cultural role, significance and power of these communications from and to the gods in ancient civilizations (Egypt, Babylonia, etc.).
1,800 words (approx. 7.2 pages), 7 sources, 2000, $ 63.95
Abstract "The lives of our ancient counterparts were fitted to their religious beliefs and observances in a way that is hard to imagine in our own time, even for people of deep religious faith, because religion served a number of functions that have since been taken over by other aspects of society. A traditional and strict Baptist of the late 20th century, for example, might turn to the Bible rather than to Darwin to explain the origin of the species, but he or she is likely to turn on the local news to find out what the weather will be like for the weekend.
From the Paper "The lives of our ancient counterparts were fitted to their religious beliefs and observances in a way that is hard to imagine in our own time, even for people of deep religious faith, because religion served a number of functions that have since been taken over by other aspects of society. A traditional and strict Baptist of the late 20th century, for example, might turn to the Bible rather than to Darwin to explain the origin of the species, but he or she is likely to turn on the local news to find out what the weather will be like for the weekend.
Citizens of the classical world had no such alternative resources, and so any questions that they had of the world - from whether the rains would finally come to if their child would recover to whether justice could be expected in a given circumstance had to come through divine intercession."
Abstract This research compares and contrasts the creation myths of Babylonia (En?ma Elish) and the Judeo-Christian tradition (Genesis) through a discussion of the pattern of ideas in each creation myth and how they relate historically to each religion. The paper tells the creation stories as related in these myths and compares how they impacted the religious belief systems of those particular religions, and others closely related to them.
From the Paper "The creation story of En? ma Elish--named for the first words of the story, "When above" or "When on high"-- predates the Genesis version of creation by an estimated 500 years, having been dated at 1950 BC. The earliest written Semitic sources, which survive as fragments of various Old Testament books, have been dated at the fourteenth century BC (Babylonia). According to Senior (RG2-3), Genesis was composed around 1000 BC and gives an account of events and personalities flourishing from a period roughly equivalent to the time of the En?ma Elish, 1850 to 1250 BC, the estimated period of the narrative events. However, the written Hebrew record corresponds to a strong and highly consistent oral tradition among the Hebrew generations (Senior RG6)."
Abstract This region has assumed new importance in the 21st century, but Palestine and its surroundings regions have held political, military, and strategic significance for thousands of years. In order to better understand what influences were at play during these early periods, this paper provides an examination of subsistence patterns in Iron Age I and II Judah, followed by a summary of the research in the conclusion. Includes an excellent map of ancient Judah's southern border as a figure.
From the Paper "While the invention of the wheel and the mastery of metal working are lost in the mists of time, many scientists credit the ancient Sumerians with both. In this region, the evolution of civilization and the benefits it produced allowed for such alternative pursuits, and the gains realized through improvements in trade and agriculture resulted in profound and lasting influences on how people have lived and worked together ever since."
Abstract This paper provides an overview of the Sassanian people and a review of the literature to determine how the Sassanians organized their government and military to create the level of prosperity and security they achieved. A summary of the research is provided in the conclusion.
From the Paper "The literature shows that the Sassanian Empire was a Persian empire founded in 224 CE by Ardashir, a chieftain in the area of what is now Fars, Iran. The empire was named for Ardashir's grandfather, Sasan. The Sassanian capital was Ctesiphon, located near modern Baghdad, Iraq. The research indicates that after a rapid period of expansion, when it contested supremacy with Rome, it was destroyed 637 by Muslim Arabs at the Battle of Qadisiya. In 224 CE, Ardashir I defeated the Parthian king Artabanos IV; two years later he was crowned as the first Sassanian king in 226 CE."
