By Dennis Cuddy
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This is often an anthology representing the simplest of the 124 papers offered on the twenty ninth Comparative Drama convention (California kingdom collage, Northridge). A three-day occasion, the convention drew students from seventy eight universities and schools from world wide. The papers integrated right here current study approximately drama in eire, Greece, [England], jap Europe, Korea, Japan and North the USA.
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C. in Mesopotamia, and soon thereafter in Egypt, Anatolia and Elam, scribes were at work in the principal cities and centres of government. In the third millennium, it is generally assumed, Egyptian schools were controlled by the priests whose primary aim was the preservation of 'the word of god' or 'divine words'—the sacred writing. Manuscripts were kept in the scriptorium o r ' House of Life' and from this store, copies and selections of standard texts (Pyramid, Coffin Texts or the Book of the Dead) were made.
C. The abundance of inscribed tablets, with the indication of other perishable materials in use, would show a significant and influential class of scribes throughout the near East. The 200 Amarna letters penned in Palestine after the middle of the second millennium by Canaanite scribes to Egyptian kings betray the local dialect they spoke, even though they employed the Babylonian cuneiform script learned in a formal scribal training. In these small towns, as well as in the major trade-centres like Ras Shamra, native scribes had learned the cumbersome script to write the Amorite Akkadian used as a diplomatic lingua franca.
E. c. ). Among others, Ankhef-en-Sekhmet traces 60 generations over 1,300 years to c. C. '4 All civilisations are aware of the past but record it in different ways. That the Egyptian and Mesopotamian epics and historiography could have been known to the Hebrews cannot be doubted, for a 1 S. N. Kramer, 'Cuneiform Studies and the history of Literature: the Sumerian Sacred Marriage Texts', Proceedings of the American Philosophical Society, cvn (1963), 486-9. 2 So J. J. Finkelstein, 'Mesopotamian Historiography', Proceedings of the American Philosophical Society, evil (1963), 461-72.