The Gilgamesh Epic and its Manichaean Themes مقالة

ملخص الجهاز:

com Date Received: 14/1/1398 Date Accepted: 12/3/1398 Introduction Babylonian writings in cuneiform had declined and fallen into decay by the Christian era, but a few key names in the Gilgamesh epic have been preserved in the Book of Giants [1]. In various periods — the Uruk period at the end of the fourth millennium, the Early Dynastic period in the middle of the third millennium (coinciding with the life of the famous Gilgamesh), and the Third Dynasty of Ur at the end of the third millennium — the kingdom of Elam in Iran belonged to the Mesopotamian cultural community, to the extent that their recorded works during the second millennium (when the Gilgamesh epic became universal) were written in Sumerian and Akkadian. None of the many concepts dependent on the Persian words fravarti and daena seem to have been foreign to the Mesopotamians; of course, if we consider completely established phenomena in the society Mesopotamia: the deification of early kings and heroes, the power of ancestral spirits and the deceased to help or harm, the protective power of SHAMASH [7] in the position of a sacred force, the royal counterpart depicted as winged tablets,10 the concept of a goddess or deity who acted as a mediator between man and god, and the phenomenon of Enkidu as a companion sent from heaven. 16 Cuneiform texts consider him identical to Nergal [9], whose dual nature, meaning his mortality and immortality, was mentioned in the Epic of Erra and Ishum Iv ) [10] is mentioned: "You have transformed your heavenly essence and become like a human".