#Atrahasis

[aboutanancientenquiry]

An Old Babylonian Cuneiform Tablet with the Atrahasis Mythological Poem

British Museum, museum number 78943.

Excavated at Sippar, Iraq.

Length: 14.60 centimetres 

Width: 12.70 centimetres

17th century BCE

According to the description of the Museum:

Clay tablet; top half; the Babylonian story of the flood. This tablet is one of an original set of three which contained the story of Atrahasis, hero of the Babylonian flood story.

#atrahasis #mesopotamia #babylonia #assyriology #flood

[tothesolarium]

Close ups of a big piece I’m working on - as well as the Ars Notoria I’m using and, I hope not abusing

#hell story #line art #ars notoria #my art #art #digital #atrahasis

[shamsaddinmegalommatis]

Cosmas Megalommatis, Atra-Hasis: World Mythology, Greek Pedagogical Encyclopedia, 1989

Κοσμάς Μεγαλομμάτης, Ατρά-Χασίς: Παγκόσμια Μυθολογία, Ελληνική Εκπαιδευτική Εγκυκλοπαίδεια, 1989

Кузьма Мегаломматис, Атрахасис (: Зиусудра): мировая мифология, Греческая педагогическая энциклопедия, 1989

Kosmas Megalommatis, Atraḫasis: Weltmythologie, Griechische Pädagogische Enzyklopädie, 1989

Kosmas Gözübüyükoğlu, Atra-Hasis: Dünya Mitolojisi, Yunan Pedagoji Ansiklopedisi, 1989

قزمان ميغالوماتيس، آترا-هاسیس : اساطیر جهانی، دایره المعارف آموزشی یونانی، 1989

Côme Megalommatis, Atrahasis: Mythologie mondiale, Encyclopédie pédagogique grecque, 1989

1989 قزمان ميغالوماتيس، أتراهاسيس: الأساطير العالمية، الموسوعة التربوية اليونانية،

Cosimo Megalommatis, Atraḫasis: mitologia mondiale, Enciclopedia pedagogica greca, 1989

Cosimo Megalommatis, Atrahasis: mitología mundial, Enciclopedia pedagógica griega, 1989

Cosmas Megalommatis, Atra-Hasis: World Mythology, Greek Pedagogical Encyclopedia, 1989

==============

Скачать PDF-файл: / PDF-Datei herunterladen: / Télécharger le fichier PDF : / PDF dosyasını indirin: / :PDF قم بتنزيل ملف / Download PDF file: / : یک فایل دانلود کنید / Κατεβάστε το PDF:

#Ατραχασίς #Ατρά-χασίς #Ουτναπιστίμ #Ζιουσούντρα #Ξίσουθρος #Ασσυρία #βαβυλωνιακά έπη #μεσοποταμιακές θρησκείες #Atrahasis #Utnapishtim #Ziusudra #Assyrian religion #Babylonian epics #Myth of the Flood

[nunolopes]

Atrahasis - Babylon-Summer - Creation of Humankind

Atrahasis – Babylon-Summer – Creation of Humankind

Around the world, in different cultures we will find several different world views, here’s one that tells the same story most know… but in a different version, and remember this. This version precedes this one, so if anything Tannak, got copied from this one and others, therefore the genesis and so on, and not the other way around! “Atra-Hasis was a central figure in the ‘creation’ and ‘deluge’…

View On WordPress

#Atrahasis #Babylon #Creation of Humankind #genesis #Summer

[waelstange]

Abrahamic god: I will cause a great flood to destroy humans due to their wickedness.

Sumerian god: I will cause a great flood to destroy humans due to them not shutting the fuck up.

#religion #ancient religion #fucking Enki had to save Atrahasis so now some women have to be barren and most kids will die young

[chronomally]

In the introduction, Stephen Mitchell is like "The Epic of Gilgamesh predates the Hero's Journey and yet it is somehow the antithesis of one" and like it really is. Gilgamesh goes back to Uruk having learned nothing and gained nothing - he failed to gain immortality, he's still afraid of death, he hasn't gained any insight into like the human condition or reflected on his own faults, he just shows up at the city gates with Urshanabi (who got fired I guess) and he's like look at Uruk the most beautiful city and that's it

#please feel free to ignore this #I'm reading Gilgamesh #It's interesting considering this is like The World's First Story or whatever #I'd like to read the poems and compare them to the text as well #I think it'd be interesting especially the one about Utnapishtim (I think his name in Sumerian is Atrahasis or something?)

[historicity-was-already-taken]

Today’s Hebrew School lesson plan: Deborah, Yael, conflicting narratives in Joshua vs. Judges, textual criticism, and wtf was going on with that random jump scare to Sisera’s mother’s POV! The seven year olds will love it.

Also, the larger field of combining literature with archaeology with contemporary sources with textual criticism to determine which parts of the Hebrew Bible are “real” was my SHIT in undergrad.* My first love, before Holocaust history claimed me as it was always destined to do. If you go back to like, 2011-2012 some of my earliest posts are about that stuff.

*Oral histories and cultural memories of actual events start to roll up in Judges. Before that we have tropes, narratives, and cosmologies which has been bopping around the ancient near east for millennia. Like, there’s a reason those colonialist “archaeologists” shat themselves when they first encountered Atrahasis and Gilgamesh in the 19th century. By I Samuel we start to see actual history, albeit presented through a very specific 6th century BCE Judean political/propagandic lens.

[eesirachs]

Was Noah's ark supposed to be stated fact or more of a story to represent something?

the flood narrative is, perhaps, the oldest narrative in written language. it pre-dates the bible, appearing first in sumerian text, akkadian adaptions. i mean that noah is not the first man to endure a mythic flood, and the hebrew bible is merely copying existing literature when it buries itself in water. atrahasis is one of the earliest pieces of poetry we have, and it details the flood (first). gilgamesh does it. enki does it. on and on, the flood appears and re-appears in the ancient near east. by the time the bible inherits it, contorts it, fits it into patriarchs and hashem's breast, it is almost trite to the bodies composing the text and, in turn, composed by it. trite, in that it would have been readily recognizable as existing and originating without the bible. and yet, not unreal. the flood represents a very tangible relationship between an ancient god—hashem—and his people. it is both fact and representative, then. and so with this pericope, as with all parts of the hebrew bible, we can only say: it was as real as people needed it to be

#ask

[deathlessathanasia]

„Another likely allusion to a Near Eastern story in the Iliad is Poseidon’s account of how he, Zeus and Hades divided the world by lot (Il. 15.185-195). … After Hera has seduced Zeus and put him to sleep, Poseidon helps the Greeks to regain the upper hand in the war. When Zeus wakes up, he is angry and sends the goddess Iris to tell Poseidon that he should withdraw from the battle and obey him. After Iris has reported Zeus’ words, Poseidon replies to her as follows: Well now, surely, though he is noble, he has spoken arrogantly, if by force and against my will he will restrain me who have equal honor with himself. For three brothers are we, begotten by Cronos, and born of Rhea—Zeus, and myself, and the third is Hades, who is lord of the dead below. And in three ways have all things been divided among us, and to each has been apportioned his own domain. I indeed, when the lots were shaken, won the grey sea to be my home for ever, and Hades won the murky darkness, while Zeus won the broad heaven in the air and the clouds; but the earth and high Olympus still remain common to us all. So I will in no way walk according to the will of Zeus; but at his ease let him remain in his third portion, no matter how strong he may be. Il. 15.185-195

Burkert was the first, to my knowledge, who recognized in the division of the world into three parts by Zeus and his brothers through the casting of lots a possible allusion to the Near Eastern story of Atrahasis, the man who survived the great flood. Close to the beginning of this story we are told that three generations of gods divided heaven, earth and sea also by the casting of lots: They had taken the [clay jar?] by the neck, They cast lots, the gods took their shares: Anu went up to heaven, [Enlil took the earth for his subjects, [The bolt], the trap of the sea, [They had given to Enki the leader. An even closer parallel may have existed in Ugarit, where the three sons of El, the father of the gods, divide the world among themselves: Baal, who is the equivalent of Zeus in several ways, rules the sky, Yam the sea, and Mot the underworld. The text is very fragmentary, however, and it is unclear if they did so by the casting of lots. If they did, it may well be that this is the version of the story on which Poseidon’s account is based.

This account differs fundamentally from the other Greek traditions we encounter in Homer or Hesiod relating to the manner in which power was distributed among the gods. In the Iliad Zeus claims to rule the gods because he is the eldest and the strongest of the Olympians. He says so to Iris just before Poseidon’s speech: And if he will not obey my words, but will disregard them, let him consider then in mind and heart lest, strong though he be, he has not the courage to face my reproach; since I say I am better far than he in might, and the elder by birth. Yet his heart does not hesitate at all to declare himself the equal of me, whom the other gods dread. Il. 15.162-167

Iris repeats the same words to Poseidon in lines 178-183 and after Poseidon’s speech she reminds him again that Zeus is the eldest and, because of this, his authority is upheld by the Erinyes (Il. 15.201-204). These statements do not match Poseidon’s claim that Zeus’ authority is restricted to the heavens and that he and Zeus have an equal say on earth and on Olympus. In the Theogony we are told that the Olympian gods, after they had defeated the Titans, asked Zeus to rule over them and that it was Zeus who divided their honours among them: When the blessed gods had completed their toil, and by force had reached a settlement with the Titans regarding honors, then by the prophecies of earth they urged far-seeing, Olympian Zeus to become king and to rule over the immortals; and he divided their honors well for them. Hes. Th. 881-885 No mention is made of the casting of lots, certainly not where Zeus’ domain or authority is concerned. Note that Zeus in this passage is already referred to as the ‘Olympian’ before any division is made. If the assumption is that the honours of the gods were divided by the throwing of lots, it appears that Zeus is presiding over this division, not participating in it, as also seems to be the case in Pindar’s Olympian 7.

For Poseidon’s claim that the three brothers divided the world by lot there is support in local Greek practice. It was common among the Greeks for brothers to divide parts of the inheritance by lot. Such a division assumes, however, that the brothers are more or less equal, but this is not the case with Zeus and his brothers. The portions in this case are far from equal too. In most other theogonic accounts from Greece, Zeus plays the leading role in establishing the rule of the Olympian gods. After the Olympian gods defeat the Titans, the other gods recognize him as their king, as Hesiod’s Theogony says. Is it really conceivable that Zeus subsequently would have cast lots, running the risk of winding up in the underworld or the sea, and relinquished his right to rule over the earth and Olympus? It is very difficult to reconcile Poseidon’s story with other extant accounts of how Zeus came to power. Later Greeks therefore could question it, as Callimachus does in his Hymn to Zeus.

Poseidon through this story claims that he and Zeus are equal partners and have an equal right to rule over the earth and Olympus. Is there any reason to think that Poseidon would make up such a claim?There is. Zeus at the end of his speech to Iris says about Poseidon: ‘his heart does not hesitate at all to declare himself the equal of me’ (Il. 15.166-167). Iris repeats these words to Poseidon in lines 182-183. What we subsequently get is a display of Poseidon’s tendency to declare himself the equal of Zeus. He does so explicitly in line 186: ‘[Zeus wrongs] me who has equal honour with him’. In support of this claim he recites an oriental cosmogony, in which gods share the world equally among themselves by lot, and presents it as something that really happened. Iris does not buy it, however. She asks Poseidon if he really wants her to relate these words to Zeus, because in her eyes they do not do justice to Zeus’ authority (Il. 15.201-204). Poseidon then relents: he says that he will obey and Iris should not tell the story to Zeus. All of this makes good sense if Poseidon is referring to a story that Homer’s audience would have recognized as a lie.”

-Eastern Myths for Western Lies: Allusions to Near Eastern Mythology in Homer's Iliad by André Lardinois

#the iliad #greek mythology #ancient near east #near eastern mythology #greek gods #poseidon #zeus #hades #quotes #excerpts

[yamayuandadu]

Monthly Wikipedia repair roundup

Hapantali, Luwian shepherd goddess.

Nabarbi, a Hurrian goddess of remarkable longevity. Small update of an old article since a new source had to be added.

Not particularly extensive updates relying on a freshly published new edition of the Mari god list: Ninigizibara, Ashgi, Igalim, Ninkurra, Manzat, Ilabrat

Since the same article also had fresh Ninshubur info, I updated her article too. Added a few tidbits I missed before like the mysterious “herald of Akkil” from An = Anum.

Alalu, primordial god. Just an update, mostly focused on attestations from Emar.

Numushda, the father-in-law of the eponymous god in the very funny myth Marriage of Martu. I did some work on this article aaages ago but only now I brought it to an acceptable level befitting a locally important deity.

Mammitum, wife of Nergal. NOT the midwife slash occasional fate determination goddess from the Epic of Gilgamesh and Atrahasis (that’s Mami), NOT the goat-headed demon (that one is fully homophonous but isn’t a deity). I’ve also updated the Laz article while at it, though this was pretty minor since I already covered most of what there was to cover. Since that required covering her connection to Simut, I updated his page as well.

Lugalirra and Meslamtaea, sort of like a double Nergal but not quite.

Enegi, lost city, cult center of Ninazu. New page.

Inshushinak, tutelary god of Susa. Long awaited expansion.

Nindub, a small time god from the pantheon of Lagash. Fixed this as it was one of the one line long articles entirely cribbed from that awful 2002 “Encyclopedia of gods” all the way back in 2007.

Aya, “dawn”, wife goddess par excellence. Small update mostly focused on her role in the astronomical compendium MUL.APIN and on secondary names.

Nikkal(-wa-Ib), Hurrian derivative of Ningal introduced to Ugarit at some point. Small update.

Ningal, wife of the moon god Nanna and mother of Inanna. Substantial update of an article I haven’t touched in ages.

Gatumudug, tutelary goddess of Lagash.

Due to work on the Lugal-irra and Meslamta-ea article I realized the Nergal article lacks a detailed discussion of his name and its multiple writings, so that’s fixed now. Including the primary option (Nergal), Meslamtaea, the logograms U.GUR, IGI.DU and the “twin” variants (and their other uses) and a brief overview of epithets (do not expect anything similar to the Epithets of Inanna article for him though, at most I might eventually do a similar one for Adad/Ishkur). There is still a lot of work to be done here but I’ll leave that for another time.

Some more brief updates, mostly stuff I missed during the past wave of medicine goddess article restructuring: Ama-arḫuš, Gunura, Damu, Irnina

More big stuff coming in August.

#monthly wikipedia repair roundup

[hohsalle]

i posted this on twitter but here's a fanservant design for utnapishtim/ziusudra/atrahasis! copious design notes under the cut

disclaimer its been a hot second since i played babylonia so i dont exactly remember what the deal with him in babylonia was (did he turn out to actually be grandpa hassan. did they meet ziusudra [real] at any point. i dont know) but since im so into mesopotamia i thought i might as well make another design anyway

"why does he look like nemo" he looks like nemo because noah looks like nemo in arcade, and the same story motif (from lb6) that leads nemo to be noah's host [?] body [?] also applies to utnapishtim since utnapishtim and noah most likely are cognates stemming from the same "ur-myth" of the flood

because there are a couple of inverted artifacts from noah's story compared to utnapishtim's (the dove vs. the raven being the bird of significance), i've inverted some of utnapishtim's colors compared to noah. utnapishtim has silver hair compared to noah's warm-toned hair, and the color of their top and bottom is switched

speaking of the raven i didn't draw it but it's utnapishtim's cute mascot thing

a couple of the design motifs are based on either oceanic items or oceanic puns (again because of the flood thing). the fishtail braid is a pun. the gray shoulder sashes are meant to look like fishing nets (this idea was half borrowed from samrem) and are also references to egyptian beaded dress, since there was so much trade between mesopotamia and egypt during some ancient periods

the structure of the waist sashes and pants are half-noah, half-based on that one gilgamesh skin from CCC. the pattern on the teal sash is based on floor tiles from nimrud/assyrian palaces; the color scheme of the other one is meant to look like seafoam

the gold decorations on his chest, in his hair, and on his arms are referenced from a suit of jewelry i saw in a near east artifact exhibit. the shoes are freestyle though (and are sort of like caster gilgamesh's?)

in the epic, gilgamesh finds utnapishtim after going through a garden at the edge of the ocean with plants made of [?] carnelian, hematite, lapis lazuli, etc. and meeting siduri. because of this i wanted to have all three of these specific stones represented (the red, blue, and black)

he is most likely a rider because of the significant role his boat plays in the legend, undecided if his NP is "he who has found life" (translation of his name) or "preserver of life" (the name of his boat). the former sounds cooler but the latter is more direct

#art tag #character design #fate #fate grand order

[whencyclopedes]

Génesis de Eridu

La historia sumeria del Diluvio (también conocida como el Génesis de Eridu, La historia de la Inundación, El mito sumerio de la Creación y El mito sumerio del Diluvio) es el texto mesopotámico más antiguo que relata la historia del Gran Diluvio y que aparece en obras posteriores, como por ejemplo en la Atrahasis (siglo XVII a.C.) y en La epopeya de Gilgamesh (alrededor de 2150-1400 a.C.).

Sigue leyendo...

#Historia #EriduGénesis #Nippur #MitologíaSumeria

[doriangray1789]

BÜYÜK TUFAN

genellikle bir deitenin veya deitelerin, ilahi bir intikam biçimi olarak insanoğlunu temizlemek ve günahlardan arındırmak için medeniyetleri yıkmak için kullandığı iddia edilen bir araçtır. çoğumuzun bildiği en yaygın hali nuh tufanıdır, semavi dinlerinin üçünün de kabul ettiği bir olaydır. mezopotamya'da bir çok farklı kültürde rastlanılsa da mezopotamya dışındaki uygarlıkların kültürlerinde de yer alması sebebiyle bu tufan felaketinin ortadoğuda gerçekleşmiş yerel bir olaydan ziyade bütün dünyayı etkilemiş olarak küresel bir felaket olabileceği ihtimali söz konusu. ancak günümüzdeki bilim bütün dünyayı etkileyebilecek küresel bir tufan felatinin çok da mümkün olmadığı görüşünde. bu yüzden bu tufan hikayelerinin küresel tek bir tufandan ziyade görece yerel tufanlardan esinlenilmiş olması daha güçlü bir ihtimal.

nuh'un yaradılış tufanı dışında yunan mitolojisinde deucalion ve pyrrha, hinduizm'de manu, çin mitolojisinde gun-yu, iskandinav mitolojisinde bergelmir, maya mitolojisinde k'iche', kuzey amerika'da lac courte oreilles ojibwa kabilesinde, yine güney amerika'da muisca ve canari kabilelerinde ve son olarak avustralya'nın aborjinlerinde bile yer alan bir motiftir. nuh, manu, gun-yu, bergelmir ve diğerleri de hikayenin kahramanları oluyor, tufandan sağ çıkıp insanlığı devam ettirmekle görevli tanrıların seçtiği elçiler olarak düşünülüyor. bizim aşina olduğumuz nuh tufanının ise nuh öncesi üç farklı versiyonu mevcut, bunlar sümer mitolojisinden ziusundra destanı ve babil dönemlerinden kalma gılmamış destanı ile atrahasis destanı olarak geçiyor. içlerinden en eskisi olan ziusundra destanının bilinen en eski yazıtı milattan önce 1600'lü yıllara dayanıyor.

sümer tarihinde tufan öncesi kralların çok uzun yaşadıkları görülüyor, tufan sonrası krallar ise çok daha kısa ömürlere sahip olmuşlar. ki burada çok uzundan kastım 20 ile 45 bin yıl arası bir zamana tekabul ediyor. nuh peygamber için de tufandan sonra 350 yıl civarı, toplamda 950 yıl civarı yaşadığı öne sürülüyor. tufan sonrası sümer kralları çok nadiren bin yıl yaşayabilmiş, çoğunluğu 100 yılın altında bir ömre sahip olabilmiş. adem 900 yıl, ibrahim 175 yıl, musa 120 yıl yaşamış deniliyor. tufandan önce neden insanların bu kadar uzun yaşadığının söylenildiğiyle alakalı çok bir fikre sahip değilim, dinlerin yazılış tarihlerindeki insanların hesaplarıyla alakalı olabilir veya kullanılan takvim sistemleriyle. ne yazık ki bu konuda araştırma yaparken tanrıdan bağımsız bir cevap bulamadığım için işin bu kısmını detaylıca açıklayamıyorum. çünkü "tanrı öyle istemiş" benim gibi biri için pek tatmin edici bir cevap sayılmaz. ama günümüzde insanın biyolojik ömrünü düşününce bu sayıların büyük ihtimalle uydurma veya mantıksız bir hesaba dayandığını söyleyebiliriz. çünkü sırf tufan sonrası yaşamış sümer krallarının hüküm sürdükleri süreleri topladığın zaman milattan sonra 10,000 küsürlü yıllara karşılık geliyor. tufan öncesinde hüküm sürmüş olan 8 kralın toplam 240 bin yıl kadar bir süre hükmetmiş olduğu söyleniyor ki insanlığın tarım devrimi ve yerleşik hayata geçişi yaklaşık 10 bin yıl önce gerçekleştiğinden bu sürelerin mantıksız olduğu görülebiliyor.

destanın sümer halinde ziusundra tanrıların insanlığı yok etme planlarını duyar ve bir gemi inşa eder. yahudi incilinden gelen yaradılış destanında ise yehova nuh'a gemi yapmasını emreder ve tufandan sonra insanlığı bir daha asla bir tufan ile yargılamayacağını buyurur. nuh destanına içerik olarak en yakın bilinen tufan destanı m.ö. 700'lere dayanan, gılgamış destanının babilli bir kopyasında yer alıyor. gılgamış destanında bahsi geçen gılgamış döneminin sümerlere bağlı şehir devleti olan uruk'un kralıdır bu arada, gılgamış destanında tanrı ea tarafından gemi yapmakla yükümlendirilen kişi utnapishtim'dir.

bu kadar genel kültür yeterlidir herhalde, tanrıları ve 45 bin yıl yaşayan kralları bir kenara bırakıp bütün bu destanların arkasında yatan olaya bakmak istiyorum. çünkü amerika'dan avustralya'ya, iskandinavya'dan çin'e kadar uzanan geniş bir coğrafyada yer alan bu destanların nasıl bir felaket sonucu ortaya çıkmış olabileceği işin literatür kısmından daha çok ilgimi çekiyor. ilk olarak bu tufanlara neyin yol açtığını düşünmek gerekiyor. ortada bir çok senaryo söz konusu. sümer tufanı veya nuh tufanı olarak bildiğimiz olayın aynı olaya karşılık geldikleri düşünülünce, eski sümer şehirlerinin kalıntılarından bir tufanın gerçekleşmiş olduğu kesinlikle gözlenebiliyor.

ilk olarak sümer uygarlığının şehirlerinin ve basra körfezinin bir kısmının mevcut olduğu haritayı eklemek isterdim

eğer ki sümer uygarlığı bu tufanı yaşadılarsa, tufan çok büyük ihtimal ile bu bölgede gerçekleşti. haritada fırat ve dicle nehirleri de mevcut.

peki ama bu kadar su nereden geldi, bu sorunun birkaç farklı cevabı var ortada. ilk ve belki de en basit olan cevabı, m.ö. 3000'li yıllarda hint okyanusuna düşen yaklaşık 30 kilometre çapa sahip bir meteor olabileceği düşünülüyor. meteorun yarattığı kratere bugün burckle krateri deniliyor, görselden de bakıldığında bu meteorun sümer, çin ve avustralya'da gerçekleşebilecek bir tufanı açıklayabileceği aşikar. ama çin tufanının sümer tufanıyla alakasız oluşu ve aborjinlerin tufanı hakkında pek bilgi sahibi olmamamız bu meteorun sadece sümer tufanına yol açmış olabileceğini gösteriyor. zaten amerikan tufanları düşünülünce bu meteorun küresel bir tufana yol açmış olması ihtimali düşük gözüküyor. ama sümerler dönemindeki nuh'un gemisinin güneydoğu ırak'tan ağrı dağı'na ulaşmasını mantıklı bir şekilde açıklayabiliyor. görselde ağrı dağıyla fırat ve dicle nehirleri de mevcut. günümüzden 5 bin yıl önce gerçekleşmiş ve meteordan kaynaklı bir tufan deniz seviyelerindeki yükselmelere ihtiyaç duymadan gerçekleşebilir, çünkü 5 bin yıl önce deniz seviyeleri günümüzdekinden çok daha farklı değildi. ki sümerlerin geç neolitik çağdan bronz çağının ortalarına kadar yaşadıkları, tufan felaketinin de neolitik çağdan bronz çağına geçiş esnasında gerçekleşmiş olabileceği de düşünülünce mantıklı bir teori gibi geliyor. sümerlerin m.ö. 4500'den m.ö. 1900'lere kadar yaşamış olduklarını da düşününce bu meteorun yaratabileceği bir tufana maruz kalmış olma ihtimalleri çok güçlü. keza sümerlerin yaşadıkları dönemlerde de deniz seviyelerinde ciddi bir yükselme mevcut değil.  yine sümer/nuh tufanı için bir başka fikir de tufanın Basra körfezinin

dolumundan kaynaklı olabileceği görüşü. daha sonra detaylarına gireceğim, ancak son buzul döneminin sona erişiyle yükselen su seviyelerinin hürmüz boğazını aşmasıyla bölgeye tufan etkisi yaratacak bir tsunamiye sebep olmuş olabilir. bunu bir barajın yarılmasıyla barajın tuttuğu bütün suyun bir vadiye boşalması gibi düşünebilirsiniz. su seviyeleri hürmüz boğazını aşamıyorken boğaz, doğal bir baraj görevi görmüş olabilir. ki benzer bir olayın aden körfeziyle kızıldenizde olmasının hz. musa'yı kovalayan firavunun su altında kalmasını da açıklayabileceği düşünülüyor. her ne kadar kızıldeniz bu olaydan çok daha eski bir deniz olsa da su seviyesindeki ani bir yükselme böyle bir efsaneyi destekleyebilir.

hint denizine düşen meteorun tektonik levhalarda ve fay hatlarında yaratacağı stres ile oluşan bir deprem, hürmüz boğazında bir yarılmaya ve dolayısıyla basra körfezine ciddi bir su akışı olmasına sebep olabilir. basra köfezinin oluşumu 15 bin yıl öncesine dayandırılıyor. avrasya ile arabistan tektonik levhalarının çarpışması sonucu oluştuğu düşünülüyor, ki bölgedeki zagros dağları da bu teoriyi destekler nitelikte. kızıldenizin sürekli açılmasıyla (yatay olarak genişliyor) arap levhası afrika levhasından her yıl kuzey ile kuzey-doğu arası bir istikamette 1.2cm civarı uzaklaşıyor. bu ayrılma ile arap levhası iran'da bulunan fayları sıkıştırıyor ve bu etki kuzey anadolu fay hatlarında meydana gelen depremlere dahi yol açabiliyor. meteor teorisinin böyle bir yanı da mevcut, özellikle meteorun yarattığı bir tsunami dalgasından ziyade yol açabileceği bir deprem de tufana sebep olmuş olabilir.

[wolgraugorimilir]

Four gods from ancient Mesopotamia. From left to right: This is Enki. He is the god of fresh waters, and of wisdom. The two streams flowing from his head are the Tigris and Euphrates rivers. His humble sheepskin clothing and curly hair identify him with the Lahmu, his people, the hairy hero-men of the sea. Ea's love for the hero, Atrahasis, caused him to take pity on humankind. When we would have been destroyed in a flood, he gave Atrahasis the secret to survive. This is Ishtar. She is Venus, the Evening Star. She is the goddess of sex, and beauty, and war, and violence; and she is the goddess of trans people, who can turn men into women, and women into men. Her symbol is the eight pointed star. Once, she went down into the underworld. When she was gone, nobody had any sex, and so civilization was threatened with extinction. A hero - a prostitute - went down into the underworld and brought her back home. This is Shamash. He is the god of the sun. He can see everything that happens every day, so his role is to administer justice. He carries the rod and ring, and a saw-tooth knife, which serve his role as judge, jury, and executioner. He is radiant. Beams of light emanate from his head. His symbol is a four pointed star with four beams of radiation. His number is 20. He drives a chariot across the sky each day. This is Sin. He is the moon. He is mysterious.

#I just love them so much #My Art #Ancient Mesopotamia #Enki #Ishtar #Shamash #Sin

[pocketbelt]

Blue Archive: Volume F: Where All Miracles Begin (& associated events)

Those events being Operational Plan: Nisir’s Summit, Ark of Atrahasis Conquest and Phrenapates Showdown, because they pulled out every fucking stop for the grand finish of Story Arc #1.

When a gacha game’s story arc manages to pull off gameplay-story integration far beyond what games with thousands of staff and hundreds of millions of dollars in budget across a 5-7 year dev time don’t even consider doing, because that would involve giving a shit about your gameplay

Blue Archive���s Volume F could be a perfect end to its story, practically, incorporating as it does basically every single last character possible, referencing basically every single event and giving all of its dozens their moments in the sun. I’m glad it isn’t, because more is unbelievably welcome, but as grand endings to years of story go it’s top tier. Even the earliest and seemingly completely irrelevant events like Bunny Chasers On Board pay off here, it’s nuts.

As well as using its standard story format to deliver the plot, the game locked progress behind clearing Nisir’s Summit (all recurring raid bosses active, needing to be worn down by the server), Ark of Atrahasis Conquest (the ‘territory control’ hex grid map event type) and Phrenapates Showdown (server-wide co-op raid event); they ‘used the whole animal’ when it came to using game mechanics and modes for this story, to say nothing of the final trick of Phrenapates Showdown (ROT13 cipher: znxvat lbh gryrcbeg gur fghqragf bhg bs gur rkcybqvat rarzl onfr, naq gura yrggvat lbh hfr gur svany bar erfreirq sbe gur cynlre punenpgre gb fnir Fuvebxb Nygre vafgrnq, lbhefrys, abg ivn phgfprar). I don’t know how well that plays after the events end, but if they’re integrated even in basic form that’d be ideal.

There’s too many great lines to share, too many good moments, payoffs, arc resolutions and advancements and character developments, too many to share. Blue Archive isn’t as philosophical and often isn’t as deep or complex as contemporaries can be, it’s practically meathead at points, but that is also its strength. It’s earnest, often simple, regularly fucking funny and it manages its characters and story threads better than you would expect. It doesn’t fall into the trap of wallowing in the struggles and miseries of its world, but actually does something with and about them.

When the gacha game story arc breaches the GOTY list.

And for a slightly spoilery take: Blue Archive Volume F hits the same notes and has the same anti-nihilistic "life is worth living for its own sake" declaration as Final Fantasy XIV: Endwalker, only it doesn’t shit the bed in the final hours and devolve into gracelessly yelling it on repeat and beating your head in with it. So yeah, Volume F > Endwalker

#pocket-media-tag

[catgirlalchemist]

A human figure floated in the hangar, shoulder-length black hair fanning out around their head and ear piercings glinting in the caution lights. They were upside-down relative to the exoframe magnetized to the floor. The massive piloted robot was painted a dark grey, nearly black, accented with orange and red detailing. It was roughly humanoid, with a small angular head, wide shoulders, a narrow waist, and bird-like legs ending in clawed feet. The central chest panel was open, revealing the cockpit. The exoframe was called Sacred Flame, and the human was known as 4 Vesta.

Vesta's face twisted into a grimace as they tapped forcefully at a tablet and checked their figures again. The last job hadn't gone well, and their funds had just barely covered the repairs. They'd been planning on upgrading the Sacred Flame's power core, but that would have to wait, maybe even until next year.

The problem, as it had been more often than not these past five years, was Imber Reive. It had taken almost three years and a very expensive data broker before Vesta had attached a name to the Atrahasis exoframe, and they still hadn't ever seen the other pilot's face. Reive had either the money or the connections to let her take jobs for corporations that shouldn't have been able to afford her. That meant that escort missions or raids that should have been straightforward with no opposition to speak of kept pitting Vesta against a woman who was, they reluctantly had to admit, one of the top pilots in the system. The strangest part was that none of Vesta's other pilot contacts seemed to be running into her nearly as often. Not that they had many contacts, but still.

rotating some ocs in my brain. fellas is it gay to a. spend an exorbitant amount of money to find out someone's name or b. keep taking mercenary jobs just to fight one specific person

#exoframe verse #4 vesta #imber reive #my ocs #my writing #gwen's log #kinematic pairs