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two fundamental elements of living: the solid, i.e., flesh, and the liquid, i.e., blood, which together encompass all the possible constituents of life. A similar expression, sfrum-lipistum, which also conveys the two fundamental elements of life, i.e., 'flesh and blood' (or perhaps, 'sperm') is

In: Style and Form in Old-Babylonian Literary Texts

is not a high god, AN.ZA.ĜAR, appears already to the king’s son Lugalbanda (Epic of Lugalbanda I 322–355, H.L.J. Vanstiphout, Reflec- tions on the Dream of Lugalbanda, in J. Prosecký (ed.), Intellectual Life of the Ancient Near East, Papers Presented at the 43rd Rencontre Assyriologique

In: He Has Opened Nisaba's House of Learning

, here tends to associate with MI ¯ KTĀM, found as superscription in a number of psalms linked to events in the life of David (Pss. 16, 56–60). And while MI ¯ KTĀB is translated in the Greek Bible simply by PROSEUCHĒ (prayer), MI ¯ KTĀM is consistently rendered by STĒLOGRAPHÍA, inscription on a

In: The World's Oldest Literature

judge of the dead and the living! 28′Pay attention to (my) prayer to 29′learn of my condition. 30′My warlock and my witch, 31′either a dead or a living woman, 32′[either] my [ … ] or m[y] sons, [ … break (ll. 33′′–34′′ too fragmentary for translation) 35′′his heart, his body

In: Corpus of Mesopotamian Anti-witchcraft Rituals

-an] a-as-iu-ma U-UL pe-e har-zi na-an-kdn su-ul-la-an-na-za (7) [k]u-[i]s-ki ku-en-zi between an act motivated by theft and one springing from sullatar is important to understanding the legal force of the latter. sullatar denotes an intentional, but unpremeditated and impulsive action (see a summary of

In: The Laws of the Hittites

toward the highlands of the living one,  the lord Gilgamesh indeed set his mind toward the highlands of the living one.  He spoke to his servant Enkidu:  “Enkidu, since no young man can elude life’s end,  I shall enter the highlands, I shall set up my name.  Where a name can be set up, I shall set

In: The Buried Foundation of the Gilgamesh Epic

have motivated the radical transformation that Mann’s Tabubu undergoes in Joseph in Ägypten ? Mann was not the first to hit on the idea of Tabubue (or of a Tabubue-like character) as a hag: Haggard’s beautiful Ayesha had suddenly shriveled up in the “Pillar of Life;” Murray’s Ta-Bubuë had become a

In: The Craft of a Good Scribe

points of view and based on various theories in use. 4 In the history of research into emotions, 5 classical historians and philosophers (see below) have treated human emotional life as the expression of mind and body. In 1890, based on a study of facial expressions, Darwin proposed that human

In: The Expression of Emotions in Ancient Egypt and Mesopotamia

“Inaros Cycle” rather than the earlier “Petubastis Cycle,” see W. John Tait, “Demotic literature and Egyptian society,” in Life in a Multi-Cultural Society: Egypt from Cambyses to Constantine and beyond, ed. Janet H. Johnson, SAOC 51 (Chicago: Oriental Institute, 1992), 308, n. 24. According to Tait

In: Orality and Literacy in the Demotic Tales

not all contemporaneous, but also that they very probably served different functions and addressed different audiences. The great variety of the graffiti at Hatra provide an outstanding source of information about the art, language, and—on a wider scale—the life of the city, particularly during

In: Aramaic Graffiti from Hatra