wl
Joined 15 years ago
Joined 15 years ago
Miguel Civil was probably the most famous example of this.
There are Sumerian Gilgamesh stories, but The Epic everyone reads is a redaction by the scribe Sîn-lēqi-unninni of earlier works written in Standard Babylonian (Akkadian), not Sumerian.
Is anyone doing scales, sleep sensors, and BP cuffs that don’t use the cloud at all?
A quotation from a letter sent by Ankhesenamun, Tutankhamun's widow, to Hittite king Šuppiluliuma I was found in Ḫattuša. Ankhesenamun asked Šuppiluliuma to send her one of her sons to marry her and become king of Egypt. Šuppiluliuma initially thinks this is a ruse, but the story eventually checks out and Šuppiluliuma sends a son. That son is killed on his journey and a war between Egypt and Ḫattuša ensues.
That isn't to say that the Biblical texts can't reflect a memory passed on through oral tradition or knowledge from Mesopotamia and Egypt. But given that the geography of the Hittites of the Bible seems to line up more with the later "Neo-Hittite" Luwian-Arameans than Ḫattuša and that the Bible doesn't seem to be aware of the empire of Ḫattuša, the Biblical Hittites are probably not Ḫattuša.
We actually do have a better model in the form of physician assistants. They're taught the same kinds of things physicians are taught, just in less depth.
This log message probably indicates when they're resetting the watchdog timer.
From the introduction:
> Benjamin R. Foster, another esteemed academic author who has made significant contributions to the study and translation of the poem, [...] says, “I have no patience with clueless folk who think they can translate the epic without going to the trouble of mastering Babylonian.” This is a disheartening and discouraging comment. Are we really to accept that satisfactory transmissions of the Gilgamesh story rest entirely in the hands of professionals in the subject of Assyriology, or that the poem is located behind some kind of intellectual force field, or that those of us outside the inner circle must leave such profound work to the fellowship? And what of the counter argument: that the job of translating poetry cannot be fully realized by professors, only by poets?
> Echoing George and Foster to some extent, Michael Schmidt comments, “Interlopers achieve mixed results among the dead languages of the world.” Am I one such interloper, trespassing on hallowed ground? My approach to Gilgamesh has been the same as for my medieval translations, with the hope of producing critically informed work that speaks to the widest readership, attempting to balance linguistic and historical frameworks against literary expectations of the present day. The difference this time is that like almost everyone else on the planet I have no comprehension of Akkadian or other languages of the period, and for his thorough and no-nonsense translations of the cuneiform scripts I am indebted to Jacob L. Dahl, professor of Assyriology and fellow of Wolfson College, Oxford, who provided me with the literals to work from. Jacob also answered hundreds, perhaps thousands, of my questions, some of them well below his pay grade, and stuck to the task for three or four more years beyond my wildly optimistic timeframe. I am enormously grateful to Jacob, for being a medium between this world and the world of the long dead, and for help in bringing them back to life. Any errors of judgment or rogue deviations between the files he submitted to me and the publication of this book are entirely of my making.