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zum hethitischen schutzgott der lanze 1 © Koninklijke Brill NV, Leiden, 2004 JANER 4 Also available online – IN MEMORIAM JEREMY ALLEN BLACK 1951-2004 With the sudden death of Jeremy A. Black in Oxford in May 2004 the Journal of Ancient Near Eastern Religions has lost one of its

Carlo Corti

Zalpa on the Black Sea and is entitled “Celebrations in the Zalpuwa Land” (CTH 667): the religious ceremonies described, as well as several participants and the majority of the places mentioned in these tablets, don’t find parallel in Hittite documentation known to us. On the basis of the analyzed

Ian Rutherford

Impact on Mycenaean Greece. Leiden, Martin Bernal, 1987. Black Athena. The Afroasiatic Roots of Classical Civilization. Vol 1. The Fabrication of Ancient Greece 1785-1985. London; W. Burkert, 1992. The Orientalizing Revolution. Cambridge Mass. and London, 1-2. PREFACE The eight papers in JANER 6 are

Avigdor Hurowitz†

.” Tallqvist, Akkadische Gütterepitheta 287 defines his functions as including “der Weisheit, der Kunste, der Magie, u. s. w.” and lists a group of titles depicting him as a god of “Weisheit und Besonnenheit” (prudence, circumspection). The popular guide of Jeremy Black and Anthony Green, Gods, Demons and

Mehmet-Ali Ataç

, ultimately leading to the creation of the cosmos and the human being. 38 34 173-82, Black et al. 2004: 71. 35 Sladek 1974: 17. See also Katz 2004: 13. The opening lines of the Sumerian Version hence read: “From the great heaven she set her mind on the great below. From the great heaven Inana set her mind on

Joann Scurlock

individually ... [If] there is a [ katarru -fungus in] a person’s house on the outer east wall, the mistress of the house will die and that household will be scattered. To avert its evil ... you give a black nanny goat whose forehead is white (variant: totally black) to the goddess at the door posts of that

Caitlín Barrett

); Cohen (1999: 76-77); Flückiger-Hawker (1999: 93-183); Black et al. (1998- a); and (Sha ff er 1963). For a discussion of the correct reading of Ur-Namma’s name, see Flückiger- Hawker (1999: 8-9). 8 See also Steinkeller (2005: 23); Cohen (2005: 102); Katz (2003: 113, 194-196); and Tinney (1998). 9 For text

Mary R. Bachvarova

kingship had descended from heaven,” in the Sumerian Flood Story (B 6–15, trans. Black et al. 2004 : 213). Šuruppak was a storehouse of knowledge from “those far remote years,” 7 as shown by the Instructions of Šuruppak , a series of precepts and admonitions spoken by Šuruppak (now a human rather

Amar Annus

sword, and after a fi erce battle, killed the monster. He took the girl, who had been abducted from her people, and left the palace. On the road they met an old man with two rams—one black and one white. The old man explained that whoever sat on the back of the white ram would be brought back up to the

Mehmet-Ali Ataç

also trans- lated as ‘joy-woe-man … i.e. of fickle mood’ in Black et al. 1999. 14 SV I 68, 72, 76 (George 1999: 3-4). 15 For a synoptic assessment of these theories with special emphasis on the hockey game and the nature of Gilgamesh’s sexual association with the male and female citizens of Uruk, see