Dr. Moudhy Al-Rashid

Jotkut syrjäävät siitä, joten otetaan se vain salta. Ja on jopa argumentti, että vihreänsä Koranissa, Al-Khidr, joka on tärkeä mies, joka suojaa maan ja opettaa tietoa, hän voisi olla Atra-Khasis. Joten on joitain elementtejä, jotka ovat pysyneet.

Kun kineeriformi oli käsitellyt, osa siitä käsitellyttiin ja 1870-luvulla itse opittu työskentelevä londonainen George Smith, joka opiskeli konepäätöksiä Britannian museossa. Hän oli ensimmäinen, joka käsitellytti epikirjaa englanniksi, ja tehtiin käsitellys tästä konepäätöksestä, tablet 11. Se oli aika haastava tutkimus silloin. Ja Mary Lane, George Smith, meidän työskentelevä, itse opittu londonainen, hän oli niin iloinen, että hän teki tämän käsitellys. Miten hän käsitellytti sen?

Englannissa on kriittinen edistys Andrew Gorgella, jos haluat lähteä kielteeseen kielteeseen, mutta luulen, että suurin käsitys on Sofas Hellin. Olemme saapuneet käsittelyyn myös hienoja kirjoja. Ja uudestaan löytyi uusi kohta, onko se oikein? Kyllä, Tablet 5, noin 5 tai 6 vuotta sitten, ehkä hieman pidemmäksi. Joten löydämme vielä hieman Gilgameshaa? Kyllä, luulen, että se oli se seksi-kohta, johon he loppuivat.

Time now for the nuance window. This is the part of the show where Marianne and I sit silently to contemplate our mortality for two minutes, while Dr. Moody regales us with something we need to know about the epic of Gilgamesh. My stopwatch is ready, so take it away, Dr. Moody. The epic of Gilgamesh has meant and will mean different things to me throughout my life. It's about power, grief, community, death, love. But right now, as we watch one interconnected crisis after another unfold, I want to tell you what I think it could mean in this moment.

Khumbaba was the guardian of the cedar forest, appointed by the god Enlil to keep the ancient cedars safe. He had the face of a raging lion, he breathed fire, his cry was a deluge. In ancient Mesopotamia people sometimes used sheep entrails to predict the future, and one omen says that intestines shaped like Khumbaba's face foretell the arrival of a usurper king. Imagine the face of this monster, like the coiled intestines of a dying animal, slippery, bloody, palpitating.

I used to wonder why create such a terrifying creature to guard trees. Like many of you, I bear witness daily to the destruction of a once thriving world, to line the pockets of a handful of people with already full pockets. It has helped me understand the mythology of Khumbaba.

But the Gilgamesh who slayed Khumbaba and chopped down trees as tall as the sky was not the same broken man who clawed his way to Utanapishti, the oldest man in the world. He was looking for the key to eternal life, but he found instead a lesson in how to live. I think the crux of Utanapishti's message is this. Instead of trying to live impossibly long lives, let us do more with the short time that we have.

For Gilgamesh this means acting as a shepherd to the people in his care, and by extension the places they rely on. When he returns to Uruk and surveys the city, he sees people's homes, the date orchards, the clay pits, and the temple, which represent domestic life, agriculture, crafts and religion.

This is worth fighting for, he realizes. The survival of each successive generation confers immortality on the whole. Our well-being is tied to the well-being of those around us, and to the places that sustain us, to the waters that give us life, to the trees that give us air, the land that Khumbaba gave his life to guard.

I think there is a timeless lesson in these 12 tablets and their unexpectedly flawed hero. Selfish, cowardly, violent, vulnerable, relentless and eventually enlightened. What are the chances that this story has survived from its earliest oral tellings to a fragmentary translation over 4,000 years later? And what are the chances that it might contain just the call to survival, community and care that we need?

Thank you. It's a pleasure to be here.

Thank you. It's a pleasure to be here.

Thank you. It's a pleasure to be here.

Absolutely, yes. And as you said, there are so many different fields of science in ancient Mesopotamia that includes things like medicine, as well as astronomy, and then later mathematical astronomy. So it's a huge field, and I'm so excited to get to talk to you about some of it today.

Absolutely, yes. And as you said, there are so many different fields of science in ancient Mesopotamia that includes things like medicine, as well as astronomy, and then later mathematical astronomy. So it's a huge field, and I'm so excited to get to talk to you about some of it today.

Absolutely, yes. And as you said, there are so many different fields of science in ancient Mesopotamia that includes things like medicine, as well as astronomy, and then later mathematical astronomy. So it's a huge field, and I'm so excited to get to talk to you about some of it today.

Yes, absolutely. And I think that's kind of from a, if you think of it from a more general approach to knowledge, knowledge production, natural phenomena in general, that there really is a lot of overlap and a lot of common denominators in how they try to make sense of the world. And one of those common denominators is that they phrased a lot of their observations about the world as omens.

Yes, absolutely. And I think that's kind of from a, if you think of it from a more general approach to knowledge, knowledge production, natural phenomena in general, that there really is a lot of overlap and a lot of common denominators in how they try to make sense of the world. And one of those common denominators is that they phrased a lot of their observations about the world as omens.

Yes, absolutely. And I think that's kind of from a, if you think of it from a more general approach to knowledge, knowledge production, natural phenomena in general, that there really is a lot of overlap and a lot of common denominators in how they try to make sense of the world. And one of those common denominators is that they phrased a lot of their observations about the world as omens.

And that is across a lot of different disciplines, but in particular medicine and astronomy in the very early period. So instead of just having a text that says, The moon's cycle is 28 days, and this is the layout of the land.