All Queries 1. How the Archaic Kosmos Integrated Nature and Society

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Lambert (1968: pp. 126f.; see also 1968: p. 33). At Ashur, “a hill (like Zion)… was a sacred spot in prehistoric times.”

Can someone with access to this text (W.G. Lambert, “Origins in Ancient Mesopotamian Society,” 26th International Congress of Orientalists, 1964, Proceedings, II, New Delhi: 1968, pp. 33ff.) verify the page numbers (126f., 33) and that the text in the quotation is accurate to the original source?

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It seems that the nearest full moon in the year of his calendrical reform fell 10 days after the actual solstice on which the new year “logically” should have been born (so that it would grow from its smallest seed, the year’s shortest and darkest day). Caesar therefore set the date of the New Year, January 1, more than a week later. This left the solstice to fall untimely on December 21—not a very convenient solar date.

Can you help us figure this out: Is the year actually begun 11 days late, not 10 days late? (January 1 is 11 days after December 21, not 10; perhaps it was different in 46 BC?) This also affects other chapters’ mentions of Julius Caesar and the “10 days” in Chapter 2, the Epilogue’s Key Concepts section, and possibly others.

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G.R. Driver, Semitic Writing From Pictograph to Alphabet (Oxford: 1948), p. 157–158.

Originally in Chapter 1, this was cited as “G.R. Driver, Semitic Writing, From Pictograph to Alphabet (3rd ed., London: 1976).” The year and title punctuation were different from what we found, and there was no link. Can you help us verify the citation?

Chapter 1’s citation of this originally was as follows, with no link:

G.R. Driver, Semitic Writing, From Pictograph to Alphabet (3rd ed., London: 1976).

However, we suspected this might instead be intended as we updated it to in Chapter 1 and in Chapter 4:

G.R. Driver, Semitic Writing From Pictograph to Alphabet (Oxford: 1948), p. 157–158.

See related query in Chapter 4:

Originally in Chapter 4, this was written as “Driver 1976: 179”: the full citation was missing, and both the year and page numbers were different from what we found: G.R. Driver, Semitic Writing From Pictograph to Alphabet (Oxford: 1948), p. 157–158.

Can you help us to confirm the relevant part discussed here is on pages 157–158 of the text that we cite? It may be a different edition, or possibly the wrong text.

From our research, the author of this text, G.R. Driver, died in 1975, meaning that the original “1976” may have been either a posthumous edition we could not find that may have different page numbers or a typo. What do you think?

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These origin-myths “are not speculations as to how Homo sapiens came into existence, for they all assume that men already existed. It has, for example, always puzzled critical readers of the Bible that Cain had a wife not descended from Adam. The reason is that what they are reading is not a theory of the origin of men but the record of a man-making ritual, a ritual promoting a person to the rank of Man.”

Can someone with access to this text (Adam Hocart, Social Origins, 1954) verify the page number (83) and that the text in the quotation is accurate to the original source?

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As Diakonoff (“Father Adam,” 1982: p. 18) observed, “in the Ancient Orient naming was an essential part of the act of creation: as long as its name was nonexistence, a creature was, as it were, nonexistent or not alive, cp. the prologue to Enuma elish.”

Can someone with access to this text (Igor M. Diakonoff, “Father Adam,” Archiv für Orientforschung, Vol. 19, 1982) verify the page number (18) and that the text in the quotation is accurate to the original source?

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