Morris Jastrow (1861-1921) graduated from the University of Pennsylvania where he became a Professor of Semitic languages and worked in the school's library. He served as an editor for the Jewish Publication Society's Jewish Encyclopedia from 1911-1906. A prolific researcher and writer, Jastrow published over a dozen books and became president of the American Oriental Society in 1915.
Divination in Babylonia and AssyriaThree chief methods: hepatoscopy, astrology and birth-omensSpread of Hepatoscopy and Astrology to Hittites, Etruscans, Greeks and Romans and to ChinaThe Transition motif in religious rites and popular customsOmen collections in Ashurbanapal's LibraryBirth-omen reportsAnimal Birth-omensDouble foetusPrinciples of interpretationMultiple births among ewesMalformation of earsExcess number of earsEwe giving birth to young resembling lionEwe giving birth to young resembling other animalsHuman Birth-omensTwinsMonstrositiesMultiple birthsMalformation of earsMalformation of mouth, nostrils, jaws, arms, lips, handMalformation of anus, genital member, thigh, feetPrinciples of interpretationMisshapen embryosWeaklings, cripples, deaf-mutes, still-births, dwarfsTalking infants, with bearded lips and teethInfants with animal featuresStudy of Human Physiognomy among Greeks and RomansResemblances between human and animal featuresPorta's and Lavater's ViewsStudy of Human Physiognomy based on birth-omensBirth-omens in Julius ObsequensBirth-omens in Valerius MaximusCicero on birth-omensMacrobius on birth-omensBirth-omens among Greeks and in Asia MinorBirth-omens as basis of belief in fabulous and hybrid beingsDragons, Hippocentaurs and hybrid creatures in Babylonian-Assyrian Literature and ArtFabulous creatures of Greek Mythology and Birth-omensEgyptian sphinxesTotemismMetamorphosis of human beings into animals and vice versaTalking animals in fairy talesHistory of monsters and persistency of belief in monstersLycosthenes' work
The third book in Morris Berman's much acclaimed trilogy on the evolution of human consciousness, Wandering God continues his earlier work which garnered such praise as "solid lessons in the history of ideas" (KIRKUS Reviews), "filled with piquant details" (Common Boundary), and "an informative synthesis and a remarkably friendly, good-natured jeremiad" (The Village Voice). Here, in a remarkable discussion of our hunter-gatherer ancestry and the "paradoxical" mode of perception that it involved, Berman shows how a sense of alertness, or secular/sacred immediacy, subsequently got buried by the rise of sedentary civilization, religion, and vertical power relationships. In an integrated tour de force, Wandering God explores the meaning of Paleolithic art, the origins of social inequality, the nature of cross-cultural child rearing, the relationship between women and agriculture, and the world view of present-day nomadic peoples, as well as the emergence of "paradoxical" consciousness in the philosophical writings of the twentieth century.
The Epic of Gilgamesh is an epic poem from ancient Mesopotamia. Dating from the Third Dynasty of Ur (circa 2100 BC), it is often regarded as the earliest surviving great work of literature. The literary history of Gilgamesh begins with five Sumerian poems about 'Bilgamesh' - Sumerian for 'Gilgamesh', king of Uruk. These independent stories were later used as source material for a combined epic. The first surviving version of this combined epic, known as the "Old Babylonian" version, dates to the 18th century BC and is titled after its incipit, Shūtur eli sharrī ("Surpassing All Other Kings"). Only a few tablets of it have survived. The later "Standard" version dates from the 13th to the 10th centuries BC and bears the incipit Sha naqba īmuru ("He who Saw the Deep", in modern terms: "He who Sees the Unknown"). Approximately two thirds of this longer, twelve-tablet version have been recovered. Some of the best copies were discovered in the library ruins of the 7th-century BC Assyrian king Ashurbanipal.
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