Journal articles on the topic 'Enuma Elish'

Often seen as a typical Chaoskampf, the cosmic struggle between Marduk and Tiamat in the Babylonian epic of creation, Enuma Elish, looked at closely belies this reading that has been dominating scholarship since the nineteenth century. Through a close-reading of the epic’s narrative against its modern/colonial reception, the article argues that Enuma Elish provides a rich and complex narrative in which motherhood and monstrosity do not oppose each other (as some early feminist critiques would like), nor do they run together with each other (as misogynist readings would like). The textual, historical and philological analyses, as well as reception-critiques, ultimately serve to theorize from within the ancient cosmology an immanent and decolonial logic that is beyond ‘either/or’.

Abstract Most Akkadian epics are organized according to the same structure: the narrative arc is divided into two acts, of which the second mirrors and expands the first. The structure has already been observed in Atra-hasis, Enuma Elish, Gilgamesh, and Etana, but the recurrence of the pattern has not previously been noted. The essay explores the widespread application, individual adaptations, and literary significance of this device, noting its presence in nine cuneiform compositions.

Abstract In The Soul of the Stranger, Joy Ladin centers nonbinary gender expression in the first chapter of Genesis. Ladin articulates the opportunity for nonbinary gender categories by moving beyond the creation of the binary and focusing on Adam (humanity), who represents the whole of humanity. This review expands and creates an entry point for interreligious dialogue with African diasporic religions, by acknowledging humanity as a part of the interconnected balance of nature and recognizing the influence the Babylonian creation story, Enuma Elish, had on the the deep primordial oceanic chaos described as tehon in the Torah.

AbstractThis essay compares Manichaean cosmogony with select ancient Mesopotamian myths with special emphasis on parallels between the Manichaean "First Creation" and the myth of the Descent of Inanna/Ishtar to the netherworld. It further compares the Manichaean "Second Creation" and "Third Creation" with aspects of the Babylonian Poem of Creation, Enuma Elish, and The Epic of Gilgamesh respectively. Unlike Gnostic myths, no overall semantic network seems to tie individual Mesopotamian myths together. However, close correspondence between both traditions not only helps one see certain Mesopotamian myths in a different light, but also reveals the indebtedness of Gnostic myths to Near Eastern antiquity.

Abstract This article investigates the fragments of the Babyloniaca of Berossus on creation. The following aspects are considered: the narrative structure of the book and how the account of creation is introduced, with broader implications for the cultural claims of Berossus and his peers; the relation between Berossus and previous Mesopotamian traditions, mainly the Babylonian Epic of Creation (Enuma elish), as well as possible evidence of Greek influence; and finally the view of human nature which is implicit in his account of the creation of humankind, notably the elimination of female agency and how his narrative relates to theories of human generation and the body that were current among the Babylonians, the Greeks, and the Egyptians.

Abstract This essay considers the Ugaritic Baal Cycle in light of Mircea Eliade’s ideas about history and primordial archetypes. Unlike the Babylonian poem Enuma elish with which it is so often compared, the Baal Cycle does not depict a primordial combat and so does not root the political rule of today in the overcoming of a prior chaos. The Ugaritic poem adopts an attitude towards politics that is at odds with the one taken by the Babylonian creation narrative and championed by Eliade in his celebration of what he called “archaic ontology.” Instead of providing a means to overcome the contingency of historical becoming, the Baal Cycle embraces the historical aspect of political rule.

This article offers a new comparison of the ancient Mesopotamian story Enuma Elish and the biblical Garden of Eden story (Genesis 2:4–3:24) as a case study that demonstrates how attention to myth theory and comparative method might improve studies of ancient Southwest Asian literatures. This comparison illustrates the connection between myth, meaning making, and the lived experiences that produced and perpetuated these myths by focusing on the cultural value of work and memory as expressed in both narratives. In contrast to previous modes of comparison that conclude with claims to the Bible’s superiority, this comparison uses tools from myth studies and comparative religion toward a clearer understanding of the cultural messaging of both myths regarding the purpose of human life.

Artikel ini merupakan sebuah kajian untuk menyodorkan gagasan teologis narasi penciptaan berdasarkan kebudayaan Timur Dekat Kuno. Dengan menggunakan pendekatan historis-kultural dan memakai metode studi komparatif, artikel ini akan membedah narasi penciptaan dalam Kejadian 1:1-2:3 melalui persamaan dan perbedaaan dengan Enuma Elish. Berdasarkan asumsi umum bahwa adanya kekerabatan kultur kultus di Fertile Crescent, artikel ini hendak mencari gagasan-gagasan teologis yang sejatinya hendak diungkapkan oleh penulis kitab Kejadian. Hasil dari pendekatan historikal kultural menyingkapkan bahwa penulis kitab Kejadian menaruh perhatian terhadap dua kerangka besar, yaitu konsep pencipta dan konsep ciptaan. Tentang konsep pencipta, hal-hal yang terungkap adalah penegasan terhadap konsep monoteisme, kenihilan teogoni dan ketiadaan konflik ilahi. Sedangkan terhadap konsep ciptaan, creatio ex nihilo dalam Kejadian 1:1-2:3, keteraturan dan kesempurnaan adalah hakikat dan sifat ciptaan.

I argue that a strand of biblical tradition, represented in Genesis 1:26–29, depicts a nonviolent relationship between humans and nonhumans—indicated by the practice of vegetarianism—as a moral ideal that represents the divine intention for the Earth community. This argument is supported by four claims. First, the cultural context of Genesis 1 suggests that the “image of God” entails a democratized royal charge of all humans to make God present in a unique manner in the created order. Second, this functional role must be understood in light of the unique deity (Elohim) in Genesis 1, a deity whose peaceful and other-affirming creative act is distinctive from violent creative acts of deities in other ancient Near Eastern cosmologies such as the Enuma Elish. Third, Genesis 1 provides an exegesis of humanity's dominion over animals in verse 29, which limits humanity's food to vegetation. Finally, juxtaposing Genesis 1 with Genesis 9 reveals a nefarious shift from human dominion, which is meant to be peaceful and other-affirming, to something altogether different—a relationship that is built upon terror.

A tese de Herman Gunkel, no final do século 19, de que o relato das origens em Gênesis deriva do mito babilônico Enuma Elish exerceu grande influência com o paradigma da criação por meio de conflito com as forças do caos. No entanto, a ampliação do conhecimento acerca das antigas narrativas da criação e a decifração dos textos míticos de Ras Shamrah despertaram uma nova percepção acerca da relação entre o texto de Gênesis e o mito babilônico. Por outro lado, diversos estudos dos últimos anos abriram outras perspectivas na compreensão da natureza dos textos de combate e de criação. Além disso, a ocorrência de mitos da criação em diferentes culturas sugere que uma tradição pré-histórica da criação pode ter alimentado essa rede de textos míticos em processo de migração e reprodução textual. Este artigo analisa essas tendências no estudo das narrativas míticas das origens bem como a possibilidade de o relato de Gênesis ser o depósito de uma tradição que aponta para a alta antiguidade. O fenômeno da reprodução da narrativa das origens no mundo antigo é por fim analisado à luz da teoria das relações entre as culturas conforme concebida pela Semiótica da Cultura.

Este artigo reexamina um dos casos mais famosos de interação, o chamado Mito de Sucessão encontrado nas tradições grega arcaica, acadiana e hurro-hitita. Ele sugere que a versão dessa narrativa na Teogonia de Hesíodo, em lugar de indicar um modelo simplista de derivação direta, toca em um processo de interação mais rico e complexo, e que, portanto, esse nexo de textos do Oriente Próximo – incluindo a Canção de Emergência hitita (que costumava ser chamada Canção de Kumarbi), mas acrescentando a Teogonia de Dunnu e o Enuma Elish acadianos e uma variedade de narrativas posteriores da tradição greco-fenícia – pode indicar algo de fundamental sobre cada cultura, especificamente o modo pelo qual os gregos da época arcaica percebiam o gênero como um elemento essencial na sua construção dessas narrativas: ou seja, a figura da esposa-mãe, que nas tradições próximo-orientais pode assumir, e de fato assume, uma variedade de papéis, é consistentemente reduzida a uma função desestabilizadora, minando e subvertendo o domínio da divindade marido-pai. O estudo desses textos serve como uma ilustração clara do modo pelo qual a analogia transcultural é mais recompensadora do que uma genealogia buscada e definida de maneira estrita, que já foi a moda dominante do estudo comparativo no campo dos Estudos Clássicos.

AbstractThis article proposes a new way to understand Near Eastern literary and mythological parallels in Hesiod’s Theogony by focusing on the meaning of these parallels for a contemporary Greek audience. In particular, a case study analyzing a parallel shared by the Theogony and Enuma eliš is pursued here to illustrate this approach’s utility. This new approach draws partly on methodologies borrowed from the study of globalization and combines these methodologies with recent insights into the ideological motivations for Greeks’ deployment of Oriental(izing) art in the Orientalizing Period (ca. 750 – 650 BCE). Rather than focusing on individual parallels out of context or on diachronically stable elements that creation stories around the eastern Mediterranean shared, this article instead reconstructs a contemporary ideological background with the Neo-Assyrian Empire at the center of a globalizing Mediterranean. Because the Assyrians invested Enuma eliš with new ideological meaning at this time and broadcast this through their propaganda, the Akkadian creation epic could take on new meaning in an international context. It is consequently possible that specific correspondences Enuma eliš and the Theogony share show Hesiod subverting Assyrian ideological discourses. The subjects discussed here have implications for our broader understanding of Greek-Near Eastern interactions of the Orientalizing Period.

This article is concerned with the influence of Mesopotamian myths on the Old Testament Book of Esther, with particular reference to the role of the Enūma Elish. The Book of Esther has been the subject of numerous studies, some of which have asked the questions posed in this article. Although full account is taken of these important studies, the present article contends that previous scholars have misguidedly focused their attention on Ishtar-legends to the exclusion of the Marduk-legends that are at least as important in this context. The article is divided into two parts: first, it is argued that the central figure in the Book of Esther is Mordecai (=Marduk) and it is his triumph that is being commemorated in the story. Second, similarities between the Enūma Elish (being the foremost Marduk-legend of Mesopotamian culture) and the Book of Esther are drawn, with the evidence being arranged under three rubrics: ‘the plot’, ‘themes and motifs’ and ‘language’.

Background. Ulcerative colitis (UC) is a chronic recurrent inflammation of the colon, and clinical outcome of UC is still unsatisfied. Pingkui enema, a traditional Chinese medicine prescription, has been safely applied for the treatment of diarrhea and dysentery in clinic for many years. However, its mechanism is still elusive. The present study is designed to investigate the effect of Pingkui enema on trinitrobenzene sulfonic acid- (TNBS-) induced ulcerative colitis (UC) and possible mechanism in rats. Methods. UC was induced by intracolonic instillation of TNBS in male Sprague-Dawley rats, which were treated with different dosages of Pingkui enema (low, medium, and high) or sulfasalazine for ten days. Survival rate was calculated. A clinical disease activity score was evaluated. Histological colitis severity was analyzed by hematoxylin-eosin (HE) staining. Content of Bifidobacterium in intestinal tissue was analyzed by RT-PCR. Concentration of IL-8, IL-13, TNF-α, D-lactic acid (D-LA), and diamine oxidase (DAO) in serum and contents of adhesin and receptor of Bifidobacterium adhesion in rat intestinal mucus were measured by ELISA. Results. The results showed that Pingkui enema treatment with high dosage markedly improved the survival rate compared with untreated and sulfasalazine treated groups. All dosages of Pingkui enema reduced pathological score. High dosage of Pingkui enema and sulfasalazine treatments significantly reduced the serum concentration of IL-8, TNF-α, D-LA, and DAO and markedly increased the serum concentration of IL-13. In addition, high-dose Pingkui enema and sulfasalazine treatments increased gut content of Bifidobacterium, gut mucus expressions of adhesin, and adhesin receptor of Bifidobacterium. Conclusions. Pingkui enema has therapeutic effect on TNBS-induced UC, and possible mechanism may be via regulation of gut probiotics (Bifidobacterium) and inflammatory factors and protection of intestinal mucosal barrier.

The objective of this study is to observe the effect of relieving pain of Huayu Sanjie enema liquid (HYSJ-EL) on endometriosis model rats and to explore its mechanism of action. Of 24 female Sprague Dawley rats, six were randomly selected as the sham operation group (normal control group). The remaining rats were used to establish rat models of endometriosis through autologous endometrial transplantation combined with estrogen injection. Successfully modeled rats were randomly divided into the model, indomethacin (Western medicine group), and HYSJ-EL (Chinese herbs group) treatment groups. The thermal pain threshold of rats was measured, and hematoxylin and eosin staining was used to observe pathological changes after sampling. Serum levels of prostaglandin E2 (PGE2), interleukin-6 (IL-6), macrophage inflammatory protein-2 (MIP-2), plasminogen activator inhibitor-1 (PAI-1), and transforming growth factor-β (TGF-β) were measured using an enzyme-linked immunosorbent assay (ELISA). Furthermore, the protein and mRNA expression levels of transient receptor potential vanilloid-1 (TRPV1) and tumor necrosis factor-α (TNF-α) in the endometrium and endometriotic lesions were measured using Western blotting and quantitative real-time PCR assays, respectively. Compared to the model group, the heat pain threshold of rats in the HYSJ-EL group was significantly increased ( P < 0.01 ), and the serum levels of PGE2, IL-6, MIP-2, PAI-1, and TGF-β were significantly decreased ( P < 0.01 ), as well as the expression of TRPV1 and TNF-α protein and mRNA in the tissue of the ectopic lesion was significantly decreased ( P < 0.05 ). These results indicate that the Huayu Sanjie enema liquid exerts analgesic effects on endometriosis by inhibiting inflammation, peripheral nerve sensitization, and pelvic adhesion.

Background. Preterm birth is the leading cause of neonatal death, and there are no effective clinical means for the prevention and treatment of spontaneous preterm birth, mainly because the mechanism for labor initiation has not been fully elucidated. Objective. The effect of enucleation with Zhuyun I Recipe Capsule enema (ZRC) on the maternal-fetal interface microenvironment in SD rats with kidney deficiency and blood stasis. Methods. In this study, poor endometrial tolerance was induced by hydroxyurea and epinephrine in SD rats with kidney deficiency and blood stasis type of endometrium, and gavage with norethindrone (estradiol) or Bamboo Rhythm No.1 formula. HOXA10 mRNA levels were measured by qPCR. In addition, the expression of IL-6, VEGF, TGF–β, and IGFBP-1 in the uterus was detected by IHC and ELISA. Results. Hydroxyurea- and epinephrine-induced PER was associated with low levels of HOXA10 in the endometrium and reduced levels of IL-6, TGF-β, VEGF, and IGFBP-1 in the endometrium. These were abolished by ZRC and Progynova treatment compared to PER rats, resulting in a dramatic increase in the levels of HOXA10 mRNA, IL-6, TGF-β, VEGF, and IGFBP-1 proteins. Conclusions. ZRC improves metaplasticization of endometrial stromal cells and promotes angiogenesis in rats with kidney deficiency and blood stasis. The moderate dose of kidney tonic to promote blood circulation method is superior in promoting angiogenesis, facilitating the establishment and maintenance of pregnancy, limiting trophoblast invasion of metaplasia, reducing miscarriage, and improving pregnancy rate.

THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.

To observe the clinical effect of traditional Chinese medicine (TCM) combined with interventional recanalization therapy in the treatment of tubal obstructive infertility, first, different treatment approaches were used on rabbits, and transmission electron microscopy (TEM) indicated that interventional recanalization combined with TCM can significantly ameliorate the pathological condition of the fallopian tube after treatment. Moreover, ELISA disclosed that the treatment could significantly reduce the levels of interleukin-1β (IL-1β), interleukin-6 (IL-6), and tumor necrosis factor-α (TNF-α) and increase the expression of interleukin-10 (IL-10), which demonstrated that TCM therapy can help against inflammation of the fallopian tubes. PCR array analysis revealed that BMP4, BMPR1A, SMAD2, SMAD3, SMAD4, and KLF10 expressions were upregulated, and SMAD7 expression was downregulated, proving that combined treatment could influence gene expression in the TGF-β family and further regulate the secretion of proteins in SMADs. In addition, a clinical study recorded the fallopian tube patency rate of 165 patients after 12 months. The recanalization rates in the two groups were 81.9% and 53.1%, with the higher rates in the combined medicine enema group. All these findings implied that interventional recanalization combined with TCM preparation has a stronger effect. The mechanism probably involves effects on the expression of genes in the TGF-β/SMAD and BMP/SMAD signaling pathways, with simultaneous regulation of inflammatory factors, thereby improving the ovarian environment and increasing pregnancy rates.

Objective: The aim of this study was to explain the effect of omeprazole on intestinal mucosal barrier after hemorrhagic shock in rats. Materials and methods: 81 rats were allocated to control, hemorrhagic shock model group and omeprazole group according to random number table, and each group was divided into three subgroups according to the time point of 0, 6, 12 h after HS and resuscitation. The rat model of hemorrhagic shock was induced by using the improved Wiggers method. Model group and omeprazole group were given physiological saline or omeprazole 30 mg/kg retention enema after the post-resuscitation. At three time points, the level of intestinal fatty acid binding protein (IFABP) in the serum was test by ELISA method, and the levels of serum endotoxin (LPS) was detected by dynamic turbidimetric method. The morphological changes of small intestinal mucosa in rats was observed under light microscope, VASP and ZO-1 mRNA expression was measured by RT-qPCR, while p-VASP and ZO-1 protein expression was measured by immunohistochemical method. Results: Compared with model group, serum endotoxin (LPS), fatty acid binding protein (IFABP) content gradually increased (P < 0.05, respectively), and intestinal mucosa damage was aggravate, VASP and ZO-1 gene expression were significantly down-regulation (P < 0.05, respectively) and p-VASP and ZO-1 protein expression were significantly depressed (P < 0.05, respectively). Conclusion: Omeprazole can significantly aggravate the intestinal mucosal barrier function by regulating VAASP and ZO-1 expression after hemorrhagic shock and resuscitation.

Objective. This study was aimed to explore the mechanism of Sishen Wan (SSW) in treating ulcerative colitis (UC) in a rat model of spleen-kidney yang deficiency pattern by regulating gut microbiota and the content of butyric acid in short-chain fatty acid (SCFAs) and restoring regulatory T (Treg)/T helper type 17 (Th17) balance from the perspective of the correlation between gut microbiota and immune function. Methods. The UC rat model of spleen-kidney yang deficiency pattern was established by the method of combining disease and syndrome (intragastric administration of senna leaf, subcutaneous injection of hydrocortisone, and enema with 2,4-dinitrobenzenesulfonic acid (DNBS)/ethanol solution). After successful modeling, rats were randomly divided into six groups: the blank group, model group, low-, middle-, and high-dose Sishen Wan groups, and mesalazine group. Samples were taken after continuous administration for 3 weeks. The general conditions and body weight of the rats were observed and recorded, and the disease activity index (DAI) score was calculated. Colonic mucosal injury was observed, and a colonic mucosal damage index (CMDI) score was calculated. Histopathological changes in colon tissues were determined by hematoxylin and eosin (H&E) staining, and the histopathological score (HS) was calculated. The serum levels of transforming growth factor-β1 (TGF-β1), interleukin (IL)-6, IL-10, and IL-17 were determined by enzyme-linked immunosorbent assay (ELISA) assays. The expression of TGF-β1, signal transducer and activator of transcription 3 (STAT3), and peroxisome proliferator-activated receptor γ (PPARγ) was determined by Western blot analysis. The proportion of Th17 and Treg cells in colon tissue was determined by flow cytometry. The relative abundance of gut microbiota was determined by 16S rDNA sequencing, and the concentration of butyric acid of SCFAs was determined by gas chromatography-mass spectrometry (GC-MS). Results. Administration of SSW significantly improved the pathological changes of colon tissue in UC rats and could attenuate the DAI and CMDI scores, and the HS. SSW significantly decreased the serum levels of IL-6 and IL-17 and increased the serum levels of TGF-β1 and IL-10. In addition, SSW increased the expression of TGF-β1 and PPARγ and decreased the expression of STAT3 in colon tissue in a dose-dependent manner. Furthermore, SSW significantly decreased the proportion of Th17 cells and increased the proportion of Treg cells in colon tissue. Additionally, SSW altered the gut microbiota, including an increase in the relative abundance of Firmicutes and a decrease in Bacteroidota at the phylum level and an increase in the relative abundance of Lactobacillus at the genus level. Moreover, SSW significantly increased the concentration of butyric acid. Conclusions. Combined, these data suggested that SSW increased the relative abundance of firmicutes and the level of butyric acid and restored the balance of Treg/Th17 immune axis and gut homeostasis, thus delaying the progress of UC.

22 Background: Colorectal cancer (CRC) is the third most common type of cancer diagnosed in the US. The National Comprehensive Cancer Network (NCCN) and the American Cancer Society (ACS) recommend that men and women begin colorectal cancer screening at age 50 or younger if they are at high risk. One of the following screening procedures is recommended: tests for fecal blood annually, a colonoscopy every 5 years, fecal occult blood tests in conjunction with colonoscopy every 5 years, a double-contrast barium enema every 5 years or a colonoscopy every 10 years. Fecal blood tests and colonoscopy are preferred over either test alone. Despite these recommendations, according to The Surveillance, Epidemiology and End Results Data Base (SEER), only 41% of colon cancers are diagnosed when the cancer is still confined to its primary site, 36% are diagnosed when the tumor has spread directly from its primary site or to regional lymph nodes, 19% are diagnosed when the cancer has already metastasized (4% unknown). The corresponding 5-year relative survival rates are 89.8% for localized disease, 67.7% for regional disease, and 10.3% for metastatic disease. Methods: Neither the NCCN nor the ACS recommends that a blood test be done as part of screening. This is due to the fact that, until now, there has not been a blood test with adequate sensitivity or specificity for this purpose. We have investigated the utility of aspartyl (asparaginyl) β-hydroxylase (AABH) as a screening test for colorectal cancer. Results: AABH has been detected by immunohistochemical staining (IHC) on the cell surface of a broad range of cancers including CRC. It has been detected by IHC in > 99% of tumor specimens tested (n > 2300) but has not been found in adjacent normal tissue and in tissue samples from people who do not have cancer. This observation and the observation that AABH is found in the serum of patients with cancer, but not in the serum of people who are cancer-free, led the development of a sandwich ELISA to measure AABH in serum. In the current study we have utilized the serum assay to quantify AABH levels in patients diagnosed with CRC and compared these values with those of people who did not have a diagnosis of cancer. Increased levels of AABH were found in the serum of 99% of patients with CRC (n = 175). In individuals not known to have cancer, AABH was essentially undetectable in serum (n = 213, specificity = 96%). Conclusions: AABH was identified in serum from patients with CRC irrespective of stage. Serum AABH levels for stages I, II, III and IV (local, regional, advanced regional and metastatic) were higher than 0.30 ng/mL (Cut off level). Thus, our data indicate that by measuring AABH in the serum, we should be able to detect colorectal cancer in most individuals at an earlier stage than it is currently detected. Hence, we believe that the broad application of this test could result in a much better 5-year survival for the majority of patients with colorectal cancer.

Abstract Introduction. AML standard intensive induction chemotherapy ("3+7" or equivalent) combined with wide spectrum antibiotics can dramatically alter the composition of the gut microbiota, leading to dysbiosis which is characterized by loss of microbial diversity. Such dysbiosis status can promote a pathological condition involving uncontrolled local immune responses, systemic inflammation and increased incidence of adverse events. The development of FMT-based drugs to restore microbial communities could offer novel therapeutic possibilities to reduce such adverse events and potentially improve outcomes in AML. We therefore conducted this single arm prospective phase I/II multicenter trial (NCT02928523) to evaluate the use of a FMT-based drug in association with AML induction treatment to restore the gut microbiota diversity. Patients and methods. A total of 62 consecutive patients aged between 24 and 69 years old with a diagnosis of de novo AML were screened in 7 French sites. At time of admission and AML diagnosis (Step 1=S1), patients' faeces were collected, rigorously screened, prepared following a standardized process, and stored at -80°C until later administration. The drug was administered as an enema after hematopoietic recovery (S2) and before consolidation chemotherapy (Conso). The primary endpoint was the recovery of at least 70% of microbiota diversity (based on the Simpson index) after drug administration and the reduction of multidrug resistant bacteria carriage. Blood and feces samples were collected at S1, S2, and around 10 days post-FMT before Conso (S3). Microbiome diversity restoration was assessed by metagenomics analysis through Illumina HiSeq shotgun sequencing. Antibiotic resistance gene carriage (ARGC, also known as resistome) was evaluated through mapping of readouts on the MEGARES database. Secondary objectives included safety and analysis of host response with assessment of blood and fecal markers by ELISA and Luminex. Results. Overall, 25 patients were actually treated with FMT, and 20 were included in the per-protocol population. Induction Chemotherapy (IC) induced a dramatic shift in microbial communities, with a significant 42.3% decrease of mean α-diversity Simpson index between S1 and S2 at species level (0.85 to 0.50; p<0.001). Ten days after FMT administration (S3), the Simpson index returned to its initial baseline level (0.50 to 0.86; p<0.001). In addition to variations of the diversity, we demonstrated using the Bray-Curtis dissimilarity index (BC) a profound shift in the microbial communities following IC (mean BC S1-S2: 0.76) and the restoration of the initial microbial profile after FMT (mean BC S1-S3: 0.40). Moreover, IC and associated antibiotic treatments induced a significant increase in the mean number of readouts mapped against antibioresistance genes at S2 (167546 to 371466 reads, p<0.01) that reflect ARGC. Then, a significant reduction of 43% of the mean number of reads mapped was observed at S3 after FMT (211128 reads, p<0.001). No serious adverse events (SAE) were observed within 30 days after FMT and all post FMT SAEs were not related to the FMT procedure. Moreover, FMT did not induce any local or systemic inflammatory reaction as measured by fecal and blood markers (fecal neopterin and IgA; plasmatic CRP, IL-6 and sCD14). Interestingly, restoration of the microbiome diversity was associated with a significant reduction of CRP and fecal neopterin levels, suggesting a potential anti-inflammatory impact of FMT. Overall, FMT was well tolerated and had an excellent safety profile. The one-year overall survival estimate in the whole cohort was 84% (4 deaths among 25, none of which were related to FMT: 2 multiple organ failures, 1 heart attack and 1 grade IV resistant GVHD). The median time to death from the second FMT was 182.5 days (113-225 days). Conclusions. This is the first prospective trial testing the safety and efficacy of FMT in AML patients receiving intensive induction chemotherapy. The trial achieved its primary endpoint and established the capacity of FMT to restore a diverse microbiome with high levels of similarity to baseline, as well as reducing ARGC and intestinal inflammation. A controlled randomized trial with repeated FMT administrations is currently planned to further evaluate the impact of FMT on clinical outcomes and long-term survival. (This trial was funded by MaaT Pharma whose product was tested in this protocol). Disclosures Mohty: MaaT Pharma: Consultancy, Honoraria. Doré:MaaT Pharma: Consultancy, Honoraria.

Este trabalho trata das cosmogonias babilônicas que instituem a água como o princípio de tudo, bem como dastradições grega e hebraica delas dependentes. No poema intitulado Enuma elish, escrito provavelmente no século XII a.C.,Apsû e Tiamat – a água das fontes e a água do mar, respectivamente – são apresentados como os primeiros deuses, a partir dos quais o mundo ganha forma. Ressalta-se como, provindo de povos que vivem no deserto, esses mitos sublinham ocaráter da água como fonte de vida, ao mesmo tempo que elaboram uma imagem do mar como uma força perigosa que épreciso conter em seus limites, tarefa que cabe ao mais jovem dos deuses, responsável pela ordem do mundo.

El objetivo de esta investigación consiste en evaluar de forma sucinta las principales teorías del origen de la vida y proponer razones puntuales para considerar el relato bíblico como una alternativa confiable respecto a los orígenes. La investigación tiene un enfoque cualitativo de carácter descriptivo. Para la recolección de datos se emplea la técnica de fichaje bibliográfico, que permite organizar el estado del arte de las teorías del origen de la vida y del relato del Génesis. Diversos autores y líneas investigativas enlistan características que se relacionan con la aparición de la vida, pero no existe una definición clara de vida en la comunidad científica. Las teorías del mundo del RNA, la panspermia, y las membranas prebiológicas abordan el origen de la vida desde un enfoque abiogénico, gradualista y evolutivo. Por otro lado, en la protología del Antiguo Cercano Oriente se encuentra el relato del Génesis bíblico como una narrativa histórica, secuencial y amítica, que tiene características diferenciadoras respecto a las cosmogonías sincrónicas del Enuma Elish, Eridu Genesis y Atrahasis. En conclusión, las teorías actuales del origen de la vida comportan limitaciones significativas en su abordaje, lo cual dilucida la posibilidad de considerar el texto Bíblico de la creación como una teoría alternativa al origen de la vida.

El objetivo de esta investigación consiste en evaluar de forma sucinta las principales teorías del origen de la vida y proponer razones puntuales para considerar el relato bíblico como una alternativa confiable respecto a los orígenes. La investigación tiene un enfoque cualitativo de carácter descriptivo. Para la recolección de datos se emplea la técnica de fichaje bibliográfico, que permite organizar el estado del arte de las teorías del origen de la vida y del relato del Génesis. Diversos autores y líneas investigativas enlistan características que se relacionan con la aparición de la vida, pero no existe una definición clara de vida en la comunidad científica. Las teorías del mundo del RNA, la panspermia, y las membranas prebiológicas abordan el origen de la vida desde un enfoque abiogénico, gradualista y evolutivo. Por otro lado, en la protología del Antiguo Cercano Oriente se encuentra el relato del Génesis bíblico como una narrativa histórica, secuencial y amítica, que tiene características diferenciadoras respecto a las cosmogonías sincrónicas del Enuma Elish, Eridu Genesis y Atrahasis. En conclusión, las teorías actuales del origen de la vida comportan limitaciones significativas en su abordaje, lo cual dilucida la posibilidad de considerar el texto Bíblico de la creación como una teoría alternativa al origen de la vida.

<p class="TURPrrafo"><span lang="ES-CO">El objetivo de esta investigación consiste en evaluar de forma sucinta las principales teorías del origen de la vida y proponer razones puntuales para considerar el relato bíblico como una alternativa confiable respecto a los orígenes. La investigación tiene un enfoque cualitativo de carácter descriptivo. Para la recolección de datos se emplea la técnica de fichaje bibliográfico, que permite organizar el estado del arte de las teorías del origen de la vida y del relato del Génesis. Diversos autores y líneas investigativas enlistan características que se relacionan con la aparición de la vida, pero no existe una definición clara de vida en la comunidad científica. Las teorías del mundo del RNA, la panspermia, y las membranas prebiológicas abordan el origen de la vida desde un enfoque abiogénico, gradualista y evolutivo. Por otro lado, en la protología del Antiguo Cercano Oriente se encuentra el relato del Génesis bíblico como una narrativa histórica, secuencial y amítica, que tiene características diferenciadoras respecto a las cosmogonías sincrónicas del Enuma Elish, Eridu Genesis y Atrahasis. En conclusión, las teorías actuales del origen de la vida comportan limitaciones significativas en su abordaje, lo cual dilucida la posibilidad de considerar el texto Bíblico de la creación como una teoría alternativa al origen de la vida.</span></p>

Weapons of Words: Intertextual Competition in Babylonian Poetry. A Study of Anzû, Enūma Eliš, and Erra and Išum. By Selena Wisnom. Leiden: Brill, 2020. Pp. viii + 280. $185.

Objective: To investigate the effect of Massa Medicata Fermentata (MMF) on the changes of pathogenic flagellar bacteria and visceral hypersensitivity in rats with diarrhea irritable bowel syndrome (IBS-D).Methods: Thirty adult SD rats were randomly divided into normal control group (n = 10), model control group (n = 10), and MMF group (n = 10). Acetic acid enema combined with restraint stress was used to build the IBS-D visceral hypersensitivity model; Abdominal withdrawal reflex (AWR) test was used to assess the visceral sensitivity of rats; 16SrRNA sequencing was used to analyze the changes of intestinal bacteria in each group, and the content of pathogenic flagellated bacteria were quantitatively counted; The content of flagellin in colonic mucosa was detected by ELISA; TLR5 protein in colonic mucosa of rats was detected by Western Blot.Results: After IBS-D modeling, the visceral sensitivity of rats was significantly higher in the model control group than that in the normal control group (p = 0.0061), while it was significantly decreased in MMF group compared with the model control group (p = 0.0217), but without significant difference compared with the normal control group (p = 0.6851). The number of fecal Bifidobacterium and Lactobacillus in the model group were significantly decreased compared with the normal control group (p &lt; 0.0001); While they were significantly increased in the MMF group compared with the model control group and normal control group (p = 0.009; p &lt; 0.0001). The amount of fecal pathogenic flagellated bacteria in the model group was significantly increased compared with the normal control group (p = 0.001); However it was significantly reduced in MMF group compared with the model group (p = 0.026), which has no statistically difference with the normal control group (p = 0.6486). The content of flagellin in colonic mucosa was significantly increased in the model group when compared with the normal control group (p &lt; 0.0001), and it was decreased in MMF group compared with the normal control group (p &lt; 0.0001), but there was no statistical difference with the normal control group (p = 0.6545). The expression level of TLR5 protein in colonic mucosa of rat was significantly increased in model control group compared with the normal control group (p = 0.0034), However, it was significantly decreased in MMF group compared with normal control group (p = 0.0019), but it was no statistical difference with the normal control group (p = 0.7519).Conclusion: MMF can reduce visceral hypersensitivity by decreasing the content of pathogenic flagellated bacteria and their flagellin and inhibiting its specific receptor TLR5 protein expression in colonic mucosa in IBS-D rats.