And only you can still clarify the Vedas, Talmud, the Bible, Tao Te Ching, the laws of Hammurabi, Apocrypha, cromlechs, pregnant goddesses, Bogomils, medieval hymns, round stones in Guatemala, coral trees, anagoges, Hindu columns!
Raša Livada, The Horse Has Six Legs: An Anthology of Serbian Poetry
I was reading a book about Ancient Mesopotamia, and came across this mention of the Napoleonic Code:
Over the centuries the law continued to grow, adapting to the changing needs of society as it progressed, from the Napoleonic Code of 1804, which legalized the reforms of the French Revolution
Source: Samuel Noah Kramer, Cradle of Civilization
The book is about what is believed to be the first civilization, and how it’s own developments (writing, urbanization, law, trade, etc) have impacted and laid the foundation for societies to this day. Really amazing to see how history is all connected.
The Importance of Over 30,000 Preserved Cuneiform Writings
Deciphering a Lost Language
Insights into Daily Life and Culture
The Epic of Gilgamesh
Technological and Scientific Advances
Religious and Mythological Texts
The Role of Cuneiform in Modern Research
Challenges in Preservation and Interpretation
Enhancing Accessibility and Understanding
Book Recommendations
Online Resources and…
The Lost Book Project is charging $12 for this collection. If you found this roundup useful, please consider donating to the Internet Archive instead.
The Epic of Gilgamesh by A. George (1999)
Enuma Elish: The Seven Tablets of Creation by L. W. King (1900)
Ancient Iraq by G. Roux (1964)
History Begins at Sumer: Thirty-Nine Firsts by S. Kramer (1956)
The Code of Hammurabi by Hammurabi (1905)
The Sumerians: Their History, Culture, and Character by S. Kramer (1963)
Ancient Mesopotamia: Portrait of a Dead Civilization by L. Oppenheim (1964)
The Ancient Near East - An Anthology of Texts and Pictures by J. Pritchard (1958)
Babylonian Magic and Sorcery by L. W. King (1896)
The Sumerians by C. Leonard Woolley (1920)
The Religions of Ancient Egypt and Babylonia by A.H Sayce (1901)
Babylonian and Assyrian laws, Contracts and Letters by C. H. W. Johns (1904)
The Richest Man in Babylon by G.S Clayson (1926)
A history of the Babylonians and Assyrians (2nd Edition) - G. S. Goodspeed (1902)
Assyria, its Princes, Priests, and People - A. Sayce (1885)
The teachings of Zoroaster, and the philosophy of the Parsi religion by S. A. Kapadia (1913)
An old Babylonian Version of the Gilgamesh Epic by M. Jastrow (1920)
Assyrian and Babylonian Religious Texts; Prayers, Oracles, Hymns. Copied from the original tablets by J. A. Craig (1895)
Babylonian and Assyrian literature - comprising the epic of Izdubar, hymns, tablets, and cuneiform inscriptions - E. Wilson (1901)
Babylonian Boundary Stones and Memorial Tablets in the British Museum Vol. 1 by L. W. King (1912)
Babylonian Boundary Stones and Memorial Tablets in the British Museum Vol. 2 by L. W. King (1912)
Chaldean Account of Genesis - Containing the Description of the Creation, the fall of man, the deluge, the tower of Babel, the times of the patriarchs, and Nimrod - G. Smith (1876)
Cuneiform Parallels to the Old Testament by R. W. Rogers (1912)
Discoveries Among the Ruins of Nineveh and Babylon - A. Layard (1853)
Myths & Legends of Babylonia & Assyria - L. Spence (1916)
Myths of Babylonia and Assyria by D. A. Mackenzie (1915)
The Babylonian Legends Of Creation by E. A. Wallis-Budge (1921)
The Chaldean Account Of The Deluge by G. Smith (1873)
The Code of Hammurabi by P. Handcock (1920)
The Code of Hammurabi, King of Babylon about 2250 B.C. by R. F. Harper (1904)
The Devils and Evil Spirits of Babylonia Vol. 1/2 (1903)
The Law of Hammurabi and Moses; a sketch by H. Grimme (1907)
The Religions of ancient Egypt and Babylonia - A. Sayce (1902)
Reports of Magicians and Astrologers of Nineveh and Babylon in the British Museum - Vol 1 - R. Thompson (1902)
Reports of Magicians and Astrologers of Nineveh and Babylon in the British Museum - Vol 2 - R. Thompson (1902)
In a period in which there were major changes taking place in property and political relations, the shifting importance of certain issues for lawmakers and compilers can tell us something about an attendant shift in values. The increasing emphasis in Mesopotamian law codes on the regulation of property crimes, the rights and duties of debtors, the control of slaves, and the regulation of the sexual conduct of women tells us that issues of gender, class, and economic power were problematic and demanded definition and that such definition linked these subjects in quite specific ways. Similarly, the severity of punishment for specific crimes is an indication of the values held by the community at the time of the codification of the laws. The Codex Hammurabi exacts the death penalty for: certain kinds of theft; housebreaking; connivance in slave escapes; faulty building construction which results in fatal accidents; black magic; kidnapping; brigandage; rape; incest; for causing certain kinds of abortions; and for adultery committed by wives.
i did! im trying to figure out what it was through my sickness-induced brain fog... i think it was a charlos au, where carlos plays for real madrid and theres that charity match and thats where he and charles meet and then its all like. idek. trying to keep the relationship from the media and sneaking around and carlos coming to races and charles going to games. ive had something written somewhere but fuck me if i know what, or where, or in which medium actually.....
The first one is from a peom, 醉睡者(zuì shuì zhě; a drunk sleeping person) by 蘇東坡(sū dōng pō) in 宋朝(song dynasty).
有道难行不如醉, 有口难言不如睡.
if it's difficult to act then be drunk, if it's difficult to say then just sleep.
先生醉卧此石间, 万古无人知此意.
I lie on the gravels, the reason why, no one would know.
This is as the title said, about a person who's drunk. The poet was talented but hapless. Mostly lamenting about his situation. Its literal meaning is, I have mouth but difficult to say.
In here, I think Wen kexing told that idiom not only to Zhao jing but himself as well, just the place where they were, has changed. Wen kexing was difficult to say before but now it is Zhao jing.
眾叛親離
This is from 詩經(shi jing; Classics of poem), it is in one of the chapter, 國風(guo feng). Also it has 160 peaces of poem, and this is from 邶風(Bei feng; bei nation's fork song). The title is 擊鼓(ji gu; Drumming). It was also on episode 25 However, it is not the poem but interpretation of the poem by 鄭玄(zhèng xuán).
于嗟闊兮 不我活兮
Oh, we are parted, we aren't together.
【鄭玄 箋】 箋雲:州籲阻兵安忍,阻兵無眾,安忍無親,眾叛親離。
鄭玄 said, 州吁(zhōu xū) became unruly with military forces, doing massacre. Because of that no one was close to and followed. The speaker of the poem is a loosen remnant, he just want to go back home. So 州吁 doesn't have much people to fight for him. The followers betrayed and the close friends had left.
Zhao jing was cruel to his follwers, no wonder nobody comes to save him.
孤立無援
This is used very commonly but I couldn't find its origin. It seems it's not really old one like from before century but it has been used widely spoken.
Its literal meaning is, stand alone without any help. That's the meaning of it and it is used for. It also intends that there's no one can help or there will be any help in the future. It can describe one's situation or place, even location. Loneliness it is.
SCREAMING one of my hist prof just said ‘if you had chatgpt write the hammurabi law codes, it could say “invest in crypto” yk, so you could be led astray if you rely on internet sources alone’ and then someone said ‘yeah and don’t buy copper from that one guy’