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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
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
the formation of “Israel’s” identity, which could be reactivated and updated at any time. 4 Conclusion In the Israelite/Judahite experience, living with ruins was commonplace, and they had a strong impact on social life and the social construction of identities
, 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
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
correspond to each other. Moreover, the interdependence and the oscillation between heaven (or the sky) and earth seems to follow a pattern. We know this from the allusions in various literary texts that evoked the concept that momentous elements of earthly life were pre-figured in heaven. I will quote only
-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
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
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
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