#the fall of Assyria

[kdmiller55]

Pride Goes Before the Fall

1 In the eleventh year, in the third month, on the first day of the month, the word of the Lord came to me: 2 “Son of man, say to Pharaoh king of Egypt and to his multitude: “Whom are you like in your greatness? 3     Behold, Assyria was a cedar in Lebanon, with beautiful branches and forest shade,     and of towering height,     its top among the clouds. 4 The waters nourished it;     the deep…

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#arrogannce #Assyria #Babylon #cedar tree #Egypt #Egyptians #Ezekiel #Ezekiel 31 #God #Haran #Israel #Judah #judgment #Pharaoh #pride #sovereignty of God #the fall of Assyria #the will of God #Thebes

[officialyourdailyinspiration]

Egypt will Fall Like Assyria

1 And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying,

2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness?

3 ¶ Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs.

4 The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field.

5 Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth.

6 All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations.

7 Thus was he fair in his greatness, in the length of his branches: for his root was by great waters.

8 The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty.

9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.

10 ¶ Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height;

11 I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness.

12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him.

13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:

14 To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.

15 Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.

16 I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth.

17 They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen.

18 ¶ To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. — Ezekiel 31 | BRG Bible (BRG) Blue Red and Gold Letter Edition™ Copyright © 2012 BRG Bible Ministries. All rights reserved. Cross References: Genesis 2:8-9; Genesis 3:24; Genesis 13:10; Deuteronomy 18:12; 2 Samuel 1:21; 2 Chronicles 32:25; Psalm 1:3; Psalm 9:17; Psalm 52:7; Psalm 92:12; Isaiah 10:12; Isaiah 10:33-34; Isaiah 14:8; Isaiah 14:15; Isaiah 18:6; Isaiah 51:3; Jeremiah 52:5-6; Ezekiel 7:21; Ezekiel 17:5; Ezekiel 28:7; Ezekiel 29:5; Ezekiel 29:15; Ezekiel 29:19; Ezekiel 30:20; Ezekiel 32:7; Ezekiel 32:20; Daniel 4:12; Matthew 11:23; Matthew 13:19; Matthew 13:32; Mark 4:32; Ephesians 4:9; Revelation 2:7; Revelation 17:1; Revelation 17:15

#Egypt #fall #Assyria #the allegory of the mighty tree #pride #destruction #Ezekiel 31 #Book of Ezekiel #Old Testament #BRG #BRG Bible #BRG Bible Ministries #Blue Red and Gold Letter Edition Bible

[liberty1776]

Book of Nahum Summary: A Complete Animated Overview

Warning to all Corrupt Nations and evil empires. Nations can’t escape justice. A prediction of what God will do on the Cross. 

#Bible Study Nahum Fall of Assyria Downfall of Empires

[whencyclopedia]

Assyria: The Rise and Fall of the World’s First Empire

Eckart Frahm's Assyria: The Rise and Fall of the World's First Empire is a remarkable scholarly work and a masterful exploration of one of the most intriguing and influential civilizations of the ancient world. Through meticulous research and engaging prose, Frahm invites readers on an enthralling journey into the heart of the Assyrian empire, shedding light on its history, culture, and lasting impact on human civilization. In this meticulously crafted and comprehensive volume, Frahm expertly navigates the complexities of Assyrian historical accounts, archaeological findings, and cultural insights to supply a comprehensive understanding of Assyrian society. He traces the empire from its early beginnings to its rise and eventual decline. Frahm's command over historical sources, both textual and archaeological, is clear as he weaves together a rich tapestry of events, personalities, and cultural dynamics that shaped Assyria's trajectory. The book chronicles the rise of the empire, its expansionist policies, and the exceptional military prowess that allowed it to become a dominant force in the ancient world.

Continue reading...

#Mesopotamia #Empire #Assyria #HistoryFacts #History

[blessedarethebinarybreakers]

Wrestling with the Bible's war stories

Spend any solid amount of time with scripture and you'll run into something that perplexes, disturbs, or downright horrifies you. Many of us have walked away from the Bible or from Christianity in general, sometimes temporarily and sometimes permanently, after encountering these stories. So how do we face them, wrestle them, and seek God's presence in (or in spite of) them?

In her book Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again, the late Rachel Held Evans spends a whole chapter on the "war stories" of Joshua, Judges, and the books of Samuel and Kings. She starts with how most teachers in her conservative Christian upbringing shut her down every time she tried to name the horror she felt reading of violence, rape, and ethnic cleansing; I share an excerpt from that part of the chapter over in this post.

That excerpt ends with Evans deciding that she needed to grapple with these stories, or lose her faith entirely.

...But then I ended the excerpt, with the hope that folks would go read all of Inspired for themselves — and I still very much recommend doing so! The whole book is incredibly helpful for relearning how to read scripture in a way that honors its historical context and divine inspiration, and takes seriously how misreadings bring harm to individuals and whole people groups.

But I know not everyone will read the book, for a variety of reasons, and that's okay. So I want to include a long excerpt from the rest of the chapter, where Evans provides cultural context and history that helps us understand why those war stories are in there; and then seeks to find where God's inspiration is among those "human fingerprints."

I know how important it was to Rachel Held Evans that all of us experience healing and liberation, so it is my hope that she'd be okay with me pasting such a huge chunk of the book for reading here. If you find what's in this post meaningful, please do check out the rest of her book! A lot of libraries have it in print, ebook, and/or audiobook form.

[One last comment: the following excerpt focuses on these war stories from the Hebrew scriptures ("Old Testament"), but there are violent and otherwise disturbing stories in the "New Testament" too, from Herod killing babies to all the wild things going on in Revelation. Don't fall for the antisemitic claim that "The Old Testament is violent while the New Testament is all about peace!" All parts of scripture include violent passages, and maintain an overarching theme of justice and love.]

Here's the excerpt showing Rachel's long wrestling with the Bible's war stories, starting with an explanation for why they're in there in the first place:

“By the time many of the Bible’s war stories were written down, several generations had passed, and Israel had evolved from a scrappy band of nomads living in the shadows of Babylon, Egypt, and Assyria to a nation that could hold its own, complete with a monarchy. Scripture embraces that underdog status in order to credit God with Israel’s success and to remind a new generation that “some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7). The story of David and Goliath, in which a shepherd boy takes down one of those legendary Canaanite giants with just a slingshot and two stones, epitomizes Israel’s self-understanding as a humble people improbably beloved, victorious only by the grace and favor of a God who rescued them from Egypt, walked with them through the desert, brought the walls of Jericho down, and made that shepherd boy a king. To reinforce the miraculous nature of Israel’s victories, the writers of Joshua and Judges describe forces of hundreds defeating armies of thousands with epic totality. These numbers are likely exaggerated and, in keeping literary conventions of the day, rely more on drama and bravado than the straightforward recitation of fact. Those of us troubled by language about the “extermination” of Canaanite populations may find some comfort in the fact that scholars and archaeologists doubt the early skirmishes of Israel’s history actually resulted in genocide.

It was common for warring tribes in ancient Mesopotamia to refer to decisive victories as “complete annihilation” or “total destruction,” even when their enemies lived to fight another day. (The Moabites, for example, claimed in an extrabiblical text that after their victory in a battle against an Israelite army, the nation of Israel “utterly perished for always,” which obviously isn’t the case. And even in Scripture itself, stories of conflicts with Canaanite tribes persist through the book of Judges and into Israel’s monarchy, which would suggest Joshua’s armies did not in fact wipe them from the face of the earth, at least not in a literal sense.)

Theologian Paul Copan called it “the language of conventional warfare rhetoric,” which “the knowing ancient Near Eastern reader recognized as hyperbole.” Pastor and author of The Skeletons in God’s Closet, Joshua Ryan Butler, dubbed it “ancient trash talk.”

Even Jericho, which twenty-first-century readers like to imagine as a colorful, bustling city with walls that reached the sky, was in actuality a small, six-acre military outpost, unlikely to support many civilians but, as was common, included a prostitute and her family. Most of the “cities” described in the book of Joshua were likely the same. So, like every culture before and after, Israel told its war stories with flourish, using the language and literary conventions that best advanced the agendas of storytellers.

As Peter Enns explained, for the biblical writers, “Writing about the past was never simply about understanding the past for its own sake, but about shaping, molding and creating the past to speak to the present.”

“The Bible looks the way it does,” he concluded, “because God lets his children tell the story.”

You see the children’s fingerprints all over the pages of Scripture, from its origin stories to its deliverance narratives to its tales of land, war, and monarchy.

For example, as the Bible moves from conquest to settlement, we encounter two markedly different accounts of the lives of Kings Saul, David, and Solomon and the friends and enemies who shaped their reigns. The first appears in 1 and 2 Samuel and 1 and 2 Kings. These books include all the unflattering details of kingdom politics, including the account of how King David had a man killed so he could take the man’s wife, Bathsheba, for himself.

On the other hand, 1 and 2 Chronicles omit the story of David and Bathsheba altogether, along with much of the unseemly violence and drama around the transition of power between David and Solomon.

This is because Samuel and Kings were likely written during the Babylonian exile, when the people of Israel were struggling to understand what they had done wrong for God to allow their enemies to overtake them, and 1 and 2 Chronicles were composed much later, after the Jews had returned to the land, eager to pick up the pieces.

While the authors of Samuel and Kings viewed the monarchy as a morality tale to help them understand their present circumstances, the authors of the Chronicles recalled the monarchy with nostalgia, a reminder of their connection to God’s anointed as they sought healing and unity. As a result, you get two noticeably different takes on the very same historic events.

In other words, the authors of Scripture, like the authors of any other work (including this one!), wrote with agendas. They wrote for a specific audience from a specific religious, social, and political context, and thus made creative decisions based on that audience and context.

Of course, this raises some important questions, like: Can war stories be inspired? Can political propaganda be God-breathed? To what degree did the Spirit guide the preservation of these narratives, and is there something sacred to be uncovered beneath all these human fingerprints?

I don’t know the answers to all these questions, but I do know a few things.

The first is that not every character in these violent stories stuck with the script. After Jephthah sacrificed his daughter as a burnt offering in exchange for God’s aid in battle, the young women of Israel engaged in a public act of grief marking the injustice. The text reports, “From this comes the Israelite tradition that each year the young women of Israel go out for four days to commemorate the daughter of Jephthah” (Judges 11:39–40).

While the men moved on to fight another battle, the women stopped to acknowledge that something terrible had happened here, and with what little social and political power they had, they protested—every year for four days. They refused to let the nation forget what it had done in God’s name.

In another story, a woman named Rizpah, one of King Saul’s concubines, suffered the full force of the monarchy’s cruelty when King David agreed to hand over two of her sons to be hanged by the Gibeonites in an effort to settle a long, bloody dispute between the factions believed to be the cause of widespread famine across the land. A sort of biblical Antigone, Rizpah guarded her sons’ bodies from birds and wild beasts for weeks, until at last the rain came and they could be buried. Word of her tragic stand spread across the kingdom and inspired David to pause to grieve the violence his house had wrought (2 Samuel 21).” ...

The point is, if you pay attention to the women, a more complex history of Israel’s conquests emerges. Their stories invite the reader to consider the human cost of violence and patriarchy, and in that sense prove instructive to all who wish to work for a better world. ...

It’s not always clear what we are meant to learn from the Bible’s most troubling stories, but if we simply look away, we learn nothing.

In one of the most moving spiritual exercises of my adult faith, an artist friend and I created a liturgy of lament honoring the victims of the texts of terror. On a chilly December evening, we sat around the coffee table in my living room and lit candles in memory of Hagar, Jephthah’s daughter, the concubine from Judges 19, and Tamar, the daughter of King David who was raped by her half brother. We read their stories, along with poetry and reflections composed by modern-day women who have survived gender-based violence. ...

If the Bible’s texts of terror compel us to face with fresh horror and resolve the ongoing oppression and exploitation of women, then perhaps these stories do not trouble us in vain. Perhaps we can use them for some good.

The second thing I know is that we are not as different from the ancient Israelites as we would like to believe.

“It was a violent and tribal culture,” people like to say of ancient Israel to explain away its actions in Canaan. But, as Joshua Ryan Butler astutely observed, when it comes to civilian casualties, “we tend to hold the ancients to a much higher standard than we hold ourselves.” In the time it took me to write this chapter, nearly one thousand civilians were killed in airstrikes in Iraq and Syria, many of them women and children. The atomic bombs dropped on Hiroshima and Nagasaki took hundreds of thousands of lives in World War II, and far more civilians died in the Korean War and Vietnam War than American soldiers. Even though America is one of the wealthiest countries in the world, it takes in less than half of 1 percent of the world’s refugees, and drone warfare has left many thousands of families across the Middle East terrorized.

This is not to excuse Israel’s violence, because modern-day violence is also bad, nor is it to trivialize debates over just war theory and US involvement in various historical conflicts, which are complex issues far beyond the scope of this book. Rather, it ought to challenge us to engage the Bible’s war stories with a bit more humility and introspection, willing to channel some of our horror over atrocities past into questioning elements of the war machines that still roll on today.

Finally, the last thing I know is this: If the God of the Bible is true, and if God became flesh and blood in the person of Jesus Christ, and if Jesus Christ is—as theologian Greg Boyd put it—“the revelation that culminates and supersedes all others,” then God would rather die by violence than commit it.

The cross makes this plain. On the cross, Christ not only bore the brunt of human cruelty and bloodlust and fear, he remained faithful to the nonviolence he taught and modeled throughout his ministry. Boyd called it “the Crucifixion of the Warrior God,” and in a two-volume work by that name asserted that “on the cross, the diabolic violent warrior god we have all-too-frequently pledged allegiance to has been forever repudiated.” On the cross, Jesus chose to align himself with victims of suffering rather than the inflictors of it.

At the heart of the doctrine of the incarnation is the stunning claim that Jesus is what God is like. “No one has ever seen God,” declared John in his gospel, “but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18, emphasis added). ...So to whatever extent God owes us an explanation for the Bible’s war stories, Jesus is that explanation. And Christ the King won his kingdom without war.

Jesus turned the war story on its head. Instead of being born to nobility, he was born in a manger, to an oppressed people in occupied territory. Instead of charging into Jerusalem on a warhorse, he arrived on a lumbering donkey. Instead of rallying troops for battle, he washed his disciples’ feet. According to the apostle Paul, these are the tales followers of Jesus should be telling—with our words, with our art, and with our lives.

Of course, this still leaves us to grapple with the competing biblical portraits of God as the instigator of violence and God as the repudiator of violence.

Boyd argued that God serves as a sort of “heavenly missionary” who temporarily accommodates the brutal practices and beliefs of various cultures without condoning them in order to gradually influence God’s people toward justice. Insofar as any divine portrait reflects a character at odds with the cross, he said, it must be considered accommodation. It’s an interesting theory, though I confess I’m only halfway through Boyd’s 1,492 pages, so I’ve yet to fully consider it. (I know I can’t read my way out of this dilemma, but that won’t keep me from trying.)

The truth is, I’ve yet to find an explanation for the Bible’s war stories that I find completely satisfying. If we view this through Occam’s razor and choose the simplest solution to the problem, we might conclude that the ancient Israelites invented a deity to justify their conquests and keep their people in line. As such, then, the Bible isn’t a holy book with human fingerprints; it’s an entirely human construction, responsible for more vice than virtue.

There are days when that’s what I believe, days when I mumble through the hymns and creeds at church because I’m not convinced they say anything true. And then there are days when the Bible pulls me back with a numinous force I can only regard as divine, days when Hagar and Deborah and Rahab reach out from the page, grab me by the face, and say, “Pay attention. This is for you.”

I’m in no rush to patch up these questions. God save me from the day when stories of violence, rape, and ethnic cleansing inspire within me anything other than revulsion. I don’t want to become a person who is unbothered by these texts, and if Jesus is who he says he is, then I don’t think he wants me to be either.

There are parts of the Bible that inspire, parts that perplex, and parts that leave you with an open wound. I’m still wrestling, and like Jacob, I will wrestle until I am blessed. God hasn’t let go of me yet.

War is a dreadful and storied part of the human experience, and Scripture captures many shades of it—from the chest-thumping of the victors to the anguished cries of victims. There is ammunition there for those seeking religious justification for violence, and solidarity for all the mothers like Rizpah who just want an end to it.

For those of us who prefer to keep the realities of war at a safe, sanitized distance, and who enjoy the luxury of that choice, the Bible’s war stories force a confrontation with the darkness.

Maybe that’s not such a bad thing.

#joshua #biblical interpretation #texts of terror #rachel held evans #inspired #wrestling god #reading and studying the bible #bible tag #long post #quote tag

[1ore]

Scuttling into ur askbox like a little beetle

i think i recall you reblogging/posting things about geography and culture + human effect on it - I vaguely recall a piece of art where it showed a blurred out, cropped piece of people fighting, and focused instead on the flora in the scene.

ANYWAY! getting back on track. seeing that piece inspired me to take a course this semester called "people and the land: cultural geography". and the whole reason I came to your askbox was to ask if you had any suggested reading materials? We'll get stuff in class ofc, but I am curious to see if there's any bias of materials on the prof's side vs someone else.

Phew that was a long ask. thank you o/!

That sounds like Liz Anna Kozik’s piece : D So happy it stuck with you! I love her work!!

As for your ask, what an awesome class! Land-human relationships are my bullshit, and I really enjoyed my own cultural geography class.

Thinking back on my schooling, I would say about 70% of my classes fell in with the “everything is awful and humans are the worst” narrative, and the other 30% made time for land-human relationships other than the extractive hellscape that most people currently live under. So, full disclosure, when I think of “bias,” that’s what I think of. You grow up in the miasma, it’s hard to imagine that there’s any other way of living. It’s also hard to say without knowing the professor, but I think, in general, it’s good to be mindful of who is or isn’t telling the story.

ANYWAY. All that in mind, here’s some articles about people-land relations that I think are neat:

The Environment and Society portal - I like their digital exhibits especially. I remember enjoying Oceans in Three Paradoxes and The Northwest Passage. Great place to wander around and pick a random article that catches your eye.

Of Deserts and Decolonization: Dispelling Myths About Drylands – obligatory desert propaganda. An article looking at how colonial mindsets about deserts disrupt existing relationships and hurt both people and land, and also how those attitudes shape environmentalism/conservation/etc. still today.

The Miracle of the Commons – lovingly challenging the Tragedy of the Commons with a creative solution to poaching and human-animal conflict in South Africa, Zimbabwe, and Namibia. Great article to sit in discomfort about (productively!)

Biodiversity: The Variety of Life that Sustains Our Own – Contains one of my go-to examples when explaining how humans can be good for land and biodiversity, the story of Quitobaquito Springs (and its sister spring Ki:towak, though the author doesn’t mention it here.)

The Environmental History Timeline - just fun to look at, especially the further you go back. It’s funny to spot where a young branch of history is trying *really hard* to reframe how academia thinks about the past, by bringing the invisible landscape forward:

2700 BCE —  Epic of Gilgamesh describes vast tracts of cedar forests in what is now southern Iraq. Gilgamesh defies the gods and cuts down the forest, and in return the gods say they will curse Sumeria with fire (or possibly drought). By 2100 BCE, soil erosion and salt buildup have devastated agriculture. One Sumerian wrote that the “earth turned white.” Civilization moved north to Babylonia and Assyria. Again, deforestation becomes a factor in the rise and subsequent fall of these civilizations. (Perlin, 1991). 2700 BC — Some of the first laws protecting the remaining forests are decreed in Ur, Messopotamia. (Grove, 1995).

^^^ fucking around and finding out forever and ever and ever.

#thank you for reaching out! I hope you enjoy your class! #i hope i understood this correctly and that these are helpful. and if not. well. there was an attempt 🤪 #love this land #for science

[bestiarium]

The Alû [Babylonian, Mesopotamian mythology]

In ancient Babylon, belief in possessing demons or spirits was not uncommon, and these entities were often used to explain symptoms or diseases. Often, specific demons were blamed for pains and illnesses of specific body parts: the ‘Utukku’ demon was associated with the human neck, the ‘Gallu’ usually attacked hands, and the evil invisible ‘Alû’ demon was more associated with the chest.

When an Alû possessed someone, the victim would often become very warm (I assume this refers to a fever) and fall unconscious while their eyes remain open, as if fixating on something. This creature was associated with sleep (usually attacking sleeping victims), and their victims would lose the ability to speak during possession. Furthermore, being possessed by one of these beings would make people hear a ringing noise and lose strength in their limbs. The next morning, when the victim awoke, they felt weak and drained of energy.

If you have ever experienced sleep paralysis, these symptoms might sound familiar. Indeed, it is thought that the story of the Alû arose as a way to explain sleep paralysis. Because of this ‘draining’ property, I have found that these creatures are sometimes associated with vampires today.

While these are the specific symptoms for the Alû demon, the term was also used as a general word for possessing demons and was sometimes used interchangeably with ‘Utukku’.

Sources: Finkel, I. L. and Geller, M. J., 2007, Disease in Babylonia, BRILL, 226 pp. Bane, T., 2014, Encyclopedia of Demons in World Religions and Cultures, McFarland, 416 pp. Jastrow, M., 1893, The Religion of Babylonia and Assyria, Handbooks on the History of Religions Volume II, Ginn & Company, 782 pp. (image source: ‘Sleep Paralysis Demon’ by Ddraw on Freepik)

#Babylonian mythology #Mesopotamian mythology #mythical creatures #spirits #demons #Halloween #mythology

[arabidoll]

The image the west painted about arabs and SWANA ppl centuries ago, how is it still used today, and why is that image harmful to SWANA group

First of all, what is Orientalism? based on the definition by Edward Said, orientalism is a "created body of theory and practice" which constructs images of the Orient or the East directed toward those in the West.

Representations of the East as exotic, feminine, weak and vulnerable reflect and define how the West views itself as rational, masculine and powerful. These can be seen in paintings as well as media.

The painting were obsessed w the idea of the Harem women, which affected all SWANA ppl, including Persian and Turkish women as well. Stereotypes and orientalist depictions of arabs and SWANA ppl are still used till this day.

Le Corsaire (1856), takes place in Turkey and focuses on a love story between a pirate and a beautiful slave girl. Scenes include a bazaar where women are sold to men as slaves, and the Pasha's Palace, which features his harem of wives.

Petipa's The Pharaoh's Daughter (1862), an Englishman imagines himself, in an opium-induced dream, as an Egyptian boy who wins the love of the Pharaoh's daughter, Aspicia. Her costume consisted of 'Egyptian' décor on a tutu.

Fatima (1897) and Fatima’s Dance (1907), which were the very first portrayals of Arab woman as a veiled belly dancer. These sexualized and objectified Arab women.

Sheherazade (1910), involves a shah's wife and her relations with a Golden Slave. It includes an orgy in an oriental harem. When the shah discovers the actions of his numerous wives and their lovers, he orders the deaths of those involved. Also based on One Thousand & One Nights.

The sheik (1921), takes place in Algeria, where Lady Diana disguise herself as a dancing girl to become one of the prospective brides, yet is unable to go through with the deception bc the sheik liked her. the sheik later abducts her, intending to make her fall in love with him.

The movie didnt even have the accurate Algerian traditional clothing and Algerians dancing clothes arent the “belly dancing inspired” clothes. The stereotype that a SWANA man would abduct a white women to make her fall inlove w him too…

Lalla Fatma N'Soumer, an Algerian anti-colonial leader during 1849–1857 of the French conquest of Algeria and subsequent Pacification of Algeria. She is an Algerian national hero. The pictures show the Algerian traditional wear, which isnt close to the ones in the movie.

Here is an Algerian woman wearing a Haik, again not dressed as the movie shows.

Mickey in Arabia (1932) by Disney, taking place in the Arabian Desert, where Mickey and Minnie are exploring the area I assume. Later, Minnie gets kidnapped by a Sultan. Again, portraying men from SWANA or arab men in this case as predatory and barbaric.

Abdullah the Great aka. Abdullah’s Harem (1955), about an Arab sheikh and a European model. He’s always with the Arab women he bought, along with belly dancers. He still tries to seduce Ronnie. He then attempts to drug her in order to sleep with her, but fails and gets dethroned.

So far all these movies continue to have the same narrative, continue to sexualize Arab and SWANA women, always portraying them as belly dancers and/or harem women. The Arab and SWANA men as barbaric and predatory. Themes that will continue to exist till this day.

Babes in Baghdad (1952) Arabian Nights princess goes on strike demanding equal rights for women, to the frustration of the caliph. Aided by the caliph's godson, she enables the caliph to see the error of his polygamous ways, and he eventually settles down with his wife.

The Queen of Babylon (1954), about a king's concubine that loves a Chaldean rebel in ninth-century B.C. Assyria. I Am Semiramis (1963), in ninth-century B.C. Assyrian Queen Semiramis loves an enslaved Dardanian king. mind u assyrians dont dress like egyptians

Fast forward to the 90s and early 2000s, the same stereotype surrounding SWANA ppl persisted Aladdin(1992), Aladdin meets Princess Jasmine, daughter of the sultan of Agrabah. They both have to deal with evil sorcerer Jafar from overthrowing Jasmine's kingdom.

Jasmine was sexualized (even tho shes a minor), she seduces Jaffar, and was put in a harem/belly dancer fit. the same portrayal of Arab women. The movie also features harem women. Jaffar w big nose, painting arab men as ugly, sinister and ruled by sexual desires, again.

Braceface (2002), the harem thing again. Totally spice (2002) with harem inspired fits Around the World in Eighty Days (2004) by Disney, Arab sheikh his wives that were objectified through the scenes.

After 9/11, “Arabs are terrorists” and xenophobic remakes towards arabs increased. Air Marshal (2003), The stone merchant (2006), The kingdom (2007), and many more all portrayed arabs as terrorists. Family guy(?) and shameless (2012, S2) with jokes about k!lling iraqis

Bratz: Desert Jewelz (2012) and Aladdin (2019) had the same orientalist themes as the 1001 Arabian nights (1959) and as well as the older movies.

Today, inaccurate and offensive Arab/SWANA representation is still the same. Arabs are either rich sheikhs, terrorists, or exotic belly dancers. not only that, u rarely see any arab or SWANA actor/actress get good roles, its always reduced to the terrorists role.

Whats mentioned in the thread isnt only harmful to how SWANA ppl are viewed, but how they’re treated as well. In 2002 to 2005, Philippe Servaty engaged in sex with over 80 Moroccan women, promising to take them to Belgium.

He asked them for sexual photos and photographed them in poses that could be seen as degrading. They included ejaculating on the face of a veiled woman and having another woman kneel, bound, and gagged while he urinated on her. After returning to Belgium, he published the photos.

with assyrians and persians ppl still use the same harem belly dancer clothing and its not even accurate. egyptians are always portrayed as belly dancers, also inaccurate.

SWANA ppl are still treated as fictional characters. Dune (2021) uses orientalist themes and is inspired by SWANA cultures. many offensive media made ab arabs, but wont i b able to fit all here. racism/xenophobia against ppl in SWANA didnt start with 9/11 and its not over either.

twt original thread here!

#orientalism #threads #swana

[paganimagevault]

Nabopolassar, king of Babylon, and the king of Scythia at the fall of Nineveh, 612 BCE by Angus McBride

"The Scythians make their first major appearance in the fertile crescent during the 7th and 6th centuries BCE. It is during this time that the nomadic horse archers engage the region’s strongest power up to that date, the Neo Assyrian Empire under Esarhaddon. Presumably, after the Scythians engaged and defeated the Assyrians in a skirmish, Esarhaddon agreed to marry his daughter to the Scythian Chieftain Partatua (whose name meant "with far-reaching strength.") Bartatua was the successor of the previous Scythian king, Išpakaia, and might have been his son. After Išpakaia had attacked the Neo-Assyrian Empire and died in battle against the Assyrian king Esarhaddon around 676 BCE, Bartatua succeeded him. After this event, the Scythians continued to engage in continuous raids throughout the Near East, from Palestine to Egypt. Eventually, the Scythians took part in the biblical event that was the end of the Neo Assyrian Empire, contributing to the sack of Nineveh.

Both in terms of culture and military, the Scythians would have been a shock to the major powers of the time, the Babylonians and Assyrians. Being a series of tribal confederations rather than a concrete nation with cities, any form of retaliation against the Scythians would be nearly impossible (as Cyrus the Great would later find out). The Scythians, being nomads, would attack swiftly with their infamous horse archers, using well-crafted composite bows. The Scythians would then finish the job with heavy cavalry covered in metal scales, which would no doubt be a shock to the Semitic peoples of the Middle East, used to encountering heavy infantry, archers and chariots of Assyria and Egypt.

The presence of women within Scythian society would have been even more of a shock to the states of the Middle East. The Scythians, and particularly their relatives, Sarmatians were famous for their fierce warrior women. In Scythian armies, women were expected to fight alongside their men on horseback. This gave rise to the mythological “Amazons” who indeed had a basis in historical reality. Archaeology confirms this, as many Scythian women are buried with weapons.

The Scythians also took part in the greater economic cultural exchange of the Middle East. Besides trading their prestigious bows, Scythian art appears to be found in Middle Eastern cities such as Urartu and Middle Eastern bowls and jewelry appear in Scythian graves as well. It is even theorized that after seeing Middle Eastern art, the Scythians blended it with their own art style, resulting in the Scythian “animal style” of art, for which the Scythians are famous. The Middle Eastern art adopted by the Scythians would then be spread all over the Middle East and Europe as well. Imagery depicting animals and the hunting of various beasts is thought to have been a product of this cultural exchange, adding to the brilliant craftsmanship of the Scythians."

-taken from arabamerica and wikipedia

#scythian #nabopolassar #art #babylonian #nineveh #assyrian #ancient history #history #pagan #paganism #angus mcbride #7th century bce

[erenxdemir]

@netteliax Location: wherever the besties wanna hang

The embrace was long, but only because Eren had felt the pain of permanently losing Nettelia once, and going through it again? Even the lion had his limits, and this war had tested every one of them. They pulled apart briefly, his hands on Nettelia's face for a moment before he finally dropped them. She'd done everything she'd could for him – his memories had already returned, but now he'd forever hold on to what had happened up until his death. Every moment, every heartache. Even the deja-vu of falling, of a daughter, of too much to understand – it remained in his head, compartmentalized away so he wouldn't have to think of anything to do with August and what had been broken.

Sometimes he'd think about that ancient city, Assyria at its height. Sand would swirl around them, the brilliant gold of the empire that hung from his neck, and there would always be Nettelia. "I didn't think I'd be in this position again. Not after everything. Didn't think I'd want it." Did he? Perhaps, but there was something about him knowing that he had a part to play, another destiny until his spirit was finally gone. Where would they go? What would they do? Answers he wished Nettelia would have for him once more. "It was strange. I felt like I was someone else. Living a fucking destiny over and over again. Only to end up here. With you. And I wouldn't trade it. So you can't go anywhere without me. Remember that. You wanna go on vacation? Pack for two."

#nettelia

[sumeria]

whats the difference between sumeria and mesopotamia

so mesopotamia refers more to the historical region of west asia. it colloquially is used to roughly designate the area between the tigris and euphrates rivers between roughly 3100 bce and 340 bce

during these like. 3000 years. multiple empires rose and fell; sumer, akkad, assyria, and babylon are the 4 major players in ancient mesopotamian history. the fall of babylon is considered to be the end of what is called the mesopotamian period of history in this region of west asia.

sumer is the oldest of the empires and is considered the first civilization of that region. it is the civilization that we have the earliest writing from, and we've been able to piece together a lot about peoples lives from way back in the day

i find sumer to be fascinating bc we know what people ate, how they dressed, their laws, their tax disputes, their art, so much from 5000 years ago. thats just rlly cool idk

the study of civilizations that used cuneiform, the writing utilized by mesopotamian civilizations, is called assyriology :) if you want to learn more this is a great youtube channel that uploads tons of their lectures from their assyriology dept for free: https://youtube.com/@ISAC_UChicago?si=15rM_SYBu__-DHfj

for lighter info thats easier to get into, the british museum posts a lot of great content with dr irving finkel; this is a great video where he talks abt the oldest board game that exists and how we know the rules and even strategies ppl used with it!

he even played it with tom scott lol

archaeology now also posts great stuff; i love this video where dr finkel talks abt some of the first ghost stories

i also rec browsing the getty research institutes youtube channel:

https://youtube.com/@gettyresearch?si=B7rNl__NgTFbFww4

& peter pringle posts cool recreations of ancient music & instruments

go forth and. idk. gain a new special interest in ancient civilizations ig.

#gasp.txt

[officialyourdailyinspiration]

Woe to Tyrants

1 Woe to those who decree iniquitous decrees, and the writers who keep writing oppression, 2 to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey! 3 What will you do on the day of punishment, in the storm which will come from afar? To whom will you flee for help, and where will you leave your wealth? 4 Nothing remains but to crouch among the prisoners or fall among the slain. For all this his anger is not turned away and his hand is stretched out still.

Arrogant Assyria Also Judged 5 Ah, Assyria, the rod of my anger, the staff of my fury! 6 Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets. 7 But he does not so intend, and his mind does not so think; but it is in his mind to destroy, and to cut off nations not a few; 8 for he says: “Are not my commanders all kings? 9 Is not Calno like Car′chemish? Is not Hamath like Arpad? Is not Samar′ia like Damascus? 10 As my hand has reached to the kingdoms of the idols whose graven images were greater than those of Jerusalem and Samar′ia, 11 shall I not do to Jerusalem and her idols as I have done to Samar′ia and her images?”

12 When the Lord has finished all his work on Mount Zion and on Jerusalem he will punish the arrogant boasting of the king of Assyria and his haughty pride. 13 For he says:

“By the strength of my hand I have done it, and by my wisdom, for I have understanding; I have removed the boundaries of peoples, and have plundered their treasures; like a bull I have brought down those who sat on thrones. 14 My hand has found like a nest the wealth of the peoples; and as men gather eggs that have been forsaken so I have gathered all the earth; and there was none that moved a wing, or opened the mouth, or chirped.”

15 Shall the axe vaunt itself over him who hews with it, or the saw magnify itself against him who wields it? As if a rod should wield him who lifts it, or as if a staff should lift him who is not wood! 16 Therefore the Lord, the Lord of hosts, will send wasting sickness among his stout warriors, and under his glory a burning will be kindled, like the burning of fire. 17 The light of Israel will become a fire, and his Holy One a flame; and it will burn and devour his thorns and briers in one day. 18 The glory of his forest and of his fruitful land the Lord will destroy, both soul and body, and it will be as when a sick man wastes away. 19 The remnant of the trees of his forest will be so few that a child can write them down.

The Repentant Remnant of Israel

20 In that day the remnant of Israel and the survivors of the house of Jacob will no more lean upon him that smote them, but will lean upon the Lord, the Holy One of Israel, in truth. 21 A remnant will return, the remnant of Jacob, to the mighty God. 22 For though your people Israel be as the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. 23 For the Lord, the Lord of hosts, will make a full end, as decreed, in the midst of all the earth.

24 Therefore thus says the Lord, the Lord of hosts: “O my people, who dwell in Zion, be not afraid of the Assyrians when they smite with the rod and lift up their staff against you as the Egyptians did. 25 For in a very little while my indignation will come to an end, and my anger will be directed to their destruction. 26 And the Lord of hosts will wield against them a scourge, as when he smote Mid′ian at the rock of Oreb; and his rod will be over the sea, and he will lift it as he did in Egypt. 27 And in that day his burden will depart from your shoulder, and his yoke will be destroyed from your neck.”

He has gone up from Rimmon, 28 he has come to Ai′ath; he has passed through Migron, at Michmash he stores his baggage; 29 they have crossed over the pass, at Geba they lodge for the night; Ramah trembles, Gib′e-ah of Saul has fled. 30 Cry aloud, O daughter of Gallim! Hearken, O La′ishah! Answer her, O An′athoth! 31 Madme′nah is in flight, the inhabitants of Gebim flee for safety. 32 This very day he will halt at Nob, he will shake his fist at the mount of the daughter of Zion, the hill of Jerusalem.

33 Behold, the Lord, the Lord of hosts will lop the boughs with terrifying power; the great in height will be hewn down, and the lofty will be brought low. 34 He will cut down the thickets of the forest with an axe, and Lebanon with its majestic trees will fall. — Isaiah 10 | Revised Standard Version (RSV) Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All rights reserved. Cross References: Genesis 10:10; Exodus 5:14; Exodus 14:16; Numbers 11:1; Joshua 18:24-25; Joshua 21:18; Judges 18:21; 1 Samuel 21:1; 2 Kings 18:33; 2 Kings 19:22-23; 2 Kings 19:25; 2 Kings 19:31; 2 Chronicles 14:11; Psalm 58:2; Psalm 78:31; Psalm 81:6; Psalm 94:6; Isaiah 2:8; Isaiah 5:4; Isaiah 5:15; Isaiah 5:25; Isaiah 7:3; Isaiah 10:5; Isaiah 10:30; Isaiah 14:6; Isaiah 21:17; Isaiah 28:22; Isaiah 32:19; Jeremiah 9:23; Jeremiah 22:7; Luke 19:44; Acts 2:23-24; Romans 9:20; Romans 9:27-28

#woe #tyrants #judgment #Assyria #remnant #return #Israel #Isaiah 10 #Book of Isaiah #Old Testament #RSV #Revised Standard Version Bible #National Council of the Churches of Christ in the United States of America

[jknerd]

PSYCHE

Name: Psyche Age: 21 -> Immortal Aliases: Anima Gender: Female Occupation(s): Princess (formerly), Goddess of Soul/Spirits and butterflies Relatives: King Minotlas (father), Queen Ganymedea (mother), Aglaura (older sister), Cippidae (older sister), King Argol (1st brother-in-law), King Ishmil (2nd brother-in-law), Eros (husband), Hedone (daughter), Aphrodite (mother-in-law), Ares (father-in-law), Hephaestus (uncle-in-law), Erotes (brothers-in-law), Phobos (brother-in-law), Deimos (brother-in-law), Zeus (grandfather-in-law), Hera (grandmother-in-law) Interests: Sewing, solving puzzles, tea time with Persephone, Aphrodite and other wives Character Psyche was a mortal princess who become a goddess of soul and spirits. She was youngest of three princesses in a kingdom and one of the most beautiful among them. People, including priests, compared her to Aphrodite and many even went to extent she was much fairer that the goddess. As Aphrodite’s temple was neglected and deserted in favor of Psyche, Aphrodite was even more outraged Psyche, the princess of her country, didn’t even bother to organize her temple, deeming it as sacrilege. As punishment, she sent her son Eros to make Psyche fall in love with a vile and hideous being. However, seeing Psyche’s beauty when asleep, Eros fell in love with her and decided to spare her from mother’s wrath. Concerned that while the entire nation praised her beauty yet no one asked for her hand in marriage, her parents asked for advice to the prophet of Delphi. Devastated that she had a fate of marrying “powerful, monstrous creature no god would dare go against”, they were forced to sent their youngest daughter away. Psyche didn’t even get to bid goodbye to her older sisters who were already married to then-princes of Assyria and Hittite. Arriving in palace, she was greeted by invisible servants and her husband who would visit her in the dark of night. One day, she begged her mysterious husband to see her sisters and he allowed. Horrified of her marriage life, her sisters’ concern goes overboard from believing their sister’s husband was gaslighting or abusing her, they told her to identity his face and if the husband is monster, she must kill him. Scared, Psyche obliged her sisters as she prepared the oil lamp and knife. Shocked in awe to see her husband was actually Eros, she dropped her knife waking him up. Psyche broke down as Eros left her. But, determined to reconcile, she searched for him and found Demeter’s temple to be barren and neglected. As Psyche cleaned the temple, she have discovered the reasons behind Aphrodite’s hatred towards her. With Demeter’s guide, she arrived to temple of Aphrodite. As the goddess angrily blamed her for misery of her son, Psyche asked for forgiveness and accepted four tasks. Despite the hardships and near death, she finally reunited with Eros and both officially got married. Later, they had a daughter named Hedone. Although she has become a goddess of souls and spirits, she was able to visit her family occasionally. Among the Olympian in-laws, she is very close to her father-in-law Ares as she learned he was the one who set Eros free during her near death experience. She was also one of the deities congratulating Ares’ rise to power in Ancient Rome as major god. She express joy and happiness with her wings fluttering golden dusts. In Fairly Odd Parents AU: Being one of the Olympian goddesses survived from the downfall, she lives with her husband Eros in the Fairy World. Her jobs were the measurer of godchildren’s souls and a teacher of Elementary school Poof and Foop attend; mostly on classes of flight and sports related. In Grimm Adventures of Billie & Manny AU: As a goddess of souls/spirits, her duty is the measure the dead’s souls, estimating amounts of good deeds and crimes through percentage. She is considered as reaper-in-training and a part-timer like Hermes. She was often seen calming her husband due to a stress from his business. She is also a friend of Grima as both interact in many occasions. In Disney Retelling - Heracles AU: Presented in Olympus to celebrate the birth of Heracles, she has given baby Heracles a gift of strong mind. Later, she watches Ares’ anger with her mother-in-law and husband in concern. When Ares and Hera attempted to use mind control to force Heracles to kill Megara and others, Psyche was the one who activated Heracles’ strong mentality, preventing the curse. Later, she was seen celebrating in Heracles’ wedding.

#Greek Mythology #Psyche #Fairly Oddparents AU #Grimm Adventures with Billie & Manny AU #Disney Hercules AU

[dogearedfriends]

Good Omens Rec List!!

All works on this list are on the AO3 :) I've tried to sort by category and vibe, archive rating, length and completion status, please let me know if the organisation is lacking in any way!! <3

Character studies and philosophical explorations:

Demonology and the Tri-Phasic Model of Trauma: an Integrative Approach by Nnm

Crowley goes to therapy

(99k words, rated T, completed)

Witness the Fall by Waifine

Aziraphale relives Crowley's fall

(14k words, rated G, completed)

Chemistry by Twilightcitysky

Crowley and Aziraphale make their corporations fully human

(122k words, rated E, completed)

Sun and Stars by summersage

Aziraphale and Crowley take a tour of the afterlife

(209k words, rated T, in progress)

Pray For Us, Icarus by Atalan

Crowley is reborn as a human over and over (65k words, rated T, completed)

Dowling era:

The Best Christmas of One Warlock Dowling by ArasatieWiles

Warlock celebrates christmas with Brother Francis and Nanny Ashtoreth (3k words, rated G, completed)

Midnight Fashion by Melibe

Nanny consoles Warlock after a nightmare (500 words, rated T, completed)

Duh by ToEdenandBackAgain

Warlock doubts Nanny's opinions on love (1k words, rated G, completed)

Historical:

I've waited for 6,000 years by Anonymous

Snippets from a very long standing friendship (27k words, rated E, in progress)

Principia Obscura by everybody_lives

Crowley and Aziraphale have a wager at a costume ball (5k words, rated T, completed)

Thunder to the Tune by Jen_814

Aziraphale and Crowley observe Henry VIII (10k words, rated T, completed)

Ah, Assyria by Daegaer

Crowley gets into legal trouble, Aziraphale helps him (10k words, rated T, completed)

Guardian Angel & Imaginary Friend by Fledglinger and PercyByssheShelley

Crowley and Aziraphale watch Cain and Abel grow up (7k words, rated M, completed)

Silly:

A Visit to the Pet Shop by TheOldAquarian

A London pet shop owner gets some strange visitors (2k words, rated T, completed)

#good omens #good omens fanfiction #rec list #ineffable husbands #i will try to keep this updated and sorted!! #?

[femme-objet]

What do you mean by "the captivity" Like,, the myth of Moses or like,, a larger thing? /genq

the whole exodus, yeah. the biblical narrative is most likely based on some vague historical facts, but the idea that "the people of israel" were held in egypt for a period of time and were not allowed to leave is not historical. the whole narrative seems to have been one of two competing "founding myths" from the northern kingdom of israel (as opposed to the kingdom of judah) along with the story of jacob in the 8th century; after 720 and the fall of israel to the assyrian empire, large parts of the northern intelligentsia migrated to judah and many northern traditions were incorporated into southern religious texts, including the stories of jacob and of moses. they were then edited into a larger narrative with southern traditions (e.g. the story of abraham) during the time of King Josiah in the late 7th century. and the exodus itself took a much larger importance during the exile in babylon in the 6th century.

the best match for correspondences between the biblical text and archeology would be the expulsion of the Hyksos: in the egyptian second intermediate period (17th-16th centuries BCE), the 15th dynasty was composed of "hyksos", a generic egyptian term for "foreign rules of asiatic origin." they were conquerors from the northern Levant (think modern day syria and lebanon) and were eventually pushed out of africa by southern kings from upper egypt. it is possible that memories of these events could have been preserved orally by bedouins who lived in the negev, and would have transmitted the myth to israelites in the 8th century, when the kingdom of israel was heavily invested in the arabian trade for assyria. another theory is that there are memories from the Amarna period in the 14th century, which ended with Akhenaten trying to impose a form of monotheism in egypt before being deposed and his capital city abandoned, but that's more tenuous. in general, the bible has no memory of the bronze age: during the supposed time of moses (13th century), canaan was actually a collection of city states that were egyptian vassals, and many of the details are either anachronistic for the bronze age like the presence of dromedaries or nonsensical for egypt e.g., a child left in a basket on a river would be eaten by crocodiles immediately: that detail of moses's story is basically copied from the myth of the birth of sargon of akkad. being left in a basket on the euphrates is much safer.

for moses itself, his story seems to be based on that of Jeroboam I, the founder of the northern kingdom of israel, who is said to have fled to egypt before returning to canaan and founding tirzah (before his successor omri founded samaria). it is theorized that during Sheshonq I's (biblical Shishak) campaign into Canaan (likely to oppose the rise of a territorial entity based in Gibeon, in the hills north of Jerusalem, by the biblical king Saul), Jeroboam I would have been installed as ruler of a sort of vassal state to Egypt, though it quickly emancipated itself. the bible itself, interestingly, being written in Judah centuries later, takes a very negative view on Jeroboam I, the founder of a rival kingdom which for its whole history was more prosperous and powerful.

also: all the archeological evidence we have points to the hebrews (i.e. the inhabitants of the two hebrew kingdoms: israel and judah) being indigenous to the levant. they didn't come from anywhere. they are just the descendants of the canaanites who had formerly (and concurrently) inhabited the region

#bibleposting #<- feel free to look through this tag for more of my posts on the subject #it has been a little bit of a special interest for me so i hope you don't mind the length! #also don't reblog. there's probably a few mistakes here and there and also i didn't bother with sources #since i wanted to keep it informal #anyway if you're interested feel free to ask more questions! #i also have some sources i can recommend

[eldritchboop]

37 Lost Books on Ancient Mesopotamia

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)

#mesopotamia #babylonian #cuneiform #archaeology #code of hammurabi