After her mother’s death, Siduri’s search for her missing father reveals a shocking truth – she belongs to an ancient eldritch race being hunted to extinction. Forced to flee with a foul-mouthed spirit, her ex and an orphaned ghost boy, Siduri meets treachery at every turn. With her enemies closing in, can Siduri survive the genocidal crusade? Siduri is a tale of fate and family secrets in a world where the line between the living and the dead is blurred.

Across the span of recorded history, at the birth of writing and civilization, there was the Epic of Gilgamesh. This seminal tale of gods, kings, battles, friendship, loss, the fear of death, the search for immortality and advice on how one should live life, represents our first complete work of literature. While the origin of the Epic of Gilgamesh is lost to the sands of time, it is probable that this story had been verbally transmitted for a very long time before the invention of writing, but we have no way of knowing when, where or why the story actually originated or even how many original contributors there were. What we do know is that the story encompassed a large number of concepts, ideas and philosophies, and was considered important enough that it was told from generation to generation for hundreds of years, before being immortalized in clay around four thousand years ago. Unfortunately, the original "Old Babylonian" version of the Epic of Gilgamesh is incomplete, making it difficult for us to piece together the exact story our ancient ancestors considered so important. However, several critical fragments of the original Epic have been recovered and differ in significant ways from later more complete versions. One of the most fascinating of these original fragments is the Sippar tablet which was discovered near the city of Sippar, on the Euphrates river, upstream of the Babylonian region in present day Iraq. The Sippar tablet contains the earliest recorded advice, given by a beautiful young girl called Siduri, on how we should live our lives. Interestingly, in a later version of the Epic of Gilgamesh (referred to as the "Akkadian" version) Siduri's advice was removed from the Epic and much of her original role was given to Utnapishtim, an immortal wise old man. One theory for the diminishment of Siduri's role is that Siduri being young, female and working class (a wine maker), and Utnapishtim being old, male and high class (an immortal wise man) may have contributed, and may suggest possible differences between Sumerian and Akkadian culture. Specifically, this change may highlight a degree of ageism, sexism and/or classism in Akkadian culture, and the removal of Siduri's advice could represent the first recorded case of censorship. Siduri's words were recorded long before any other religious text, including the Bible, the Koran or any eastern philosophies (including Buddhism) and represent a very different perspective to the religious texts used today. Siduri was pro-wine, pro-feasting, pro-music, pro-dancing, pro-joy, pro-sex and pro-family. Wouldn't the world be a better place if more people today would heed Siduri's ancient advice? In this book I have re-introduced Siduri's teachings, and the original Old Babylonian fragments into the Epic of Gilgamesh, while using the later Akkadian text to fill in the gaps in the original story. I have tried to remain faithful to the original events, concepts and philosophies our ancient ancestors found so important. I have also included a discussion of Siduri's teachings and how we can, if we so wish, live our lives according to Siduri's original ancient advice. In this updated Third Edition I have re-written the Akkadian prose to more closely resemble the shortened poetic verse of the Old Babylonian texts, added additional analysis of the rest of the Epic and included a new section at the end of the book that contains various informative discussions, from multiple contributors, regarding Siduri's philosophies and underlying concepts within the Epic of Gilgamesh. Discussions of Siduri and her philosophies are included in a few very short chapters at the beginning of the book, analysis of the rest of the Epic is incorporated into Chapter 6, the complete text for the Epic of Gilgamesh is contained within Chapters 7 to 9, and Chapter 10 contains the epilogue and the new multiple contributor discussions section.

A descendant of Earth's gypsies, Sailmaster Pov Janusz continues the nomadic existence of his ancestors as he guides his cloudship Siduri's Net through the perils of deepspace in search of rich mineral treasures.

The evolution of the Gilgamesh epic" (1982) / Jeffrey H. Tigay -- From "Gilgamesh in literature and art: the second and first millennia" (1987) / Wilfred G. Lambert -- From "Gilgamesh: sex, love and the ascent of knowledge" (1987) / Benjamin Foster -- "Images of women in the Gilgamesh epic" (1990) / Rivkah Harris -- "The marginalization of the goddesses" (1992) / Tikva Frymer-Kensky -- "Mourning the death of a friend: some assyriological notes" (1993) / Tzvi Abusch -- "Liminality, altered states, and the Gilgamesh epic" (1996) / Sara Mandell -- "Origins: new light on eschatology in Gilgamesh's mortuary journey" (1996) / Raymond J. Clark -- From "a Babylonian in Batavia: Mesopotamian literature and lore in The sunlight dialogues" (1982) / Greg Morris -- "Charles Olson and the poetic uses of Mesopotamian scholarship" / John Maier -- From "'Or also a godly singer, ' Akkadian and early Greek literature" (1984) / Walter Burkert -- From "Gilgamesh and Genesis" (1987) / David Damrosch -- "Praise for death" (1990) / Donald Hall -- From "Gilgamesh in the Arabian nights" (1991) / Stephanie Dalley -- "Ovid's Blanda voluptas and the humanization of Enkidu" (1991) / William L. Moran -- From "the Yahwist's primeval myth" (1992) / Bernard F. Batto -- "Gilgamesh and Philip Roth's Gil Gamesh" (1996) / Marianthe Colakis -- From "The epic of Gilgamesh" (1982) / J. Tracy Luke and Paul W. Pruyser -- From "Gilgamesh and the Sundance Kid: the myth of male friendship" (1987) / Dorothy Hammond and Alta Jablow -- "Gilgamesh and other epics" (1990) / Albert B. Lord -- From "Reaching for abroad: departures" (1991) / Eric J. Leed -- From "Introduction" to he who saw everything (1991) / Robert Temple -- "The oral aesthetic and the bicameral mind" (1991) / Carl Lindahl -- From "Point of view in anthropological discourse: the ethnographer as Gilgamesh" (1991) / Miles Richardson -- From "The wild man: the epic of Gilgamesh" (1992) / Thomas Van Nortwick.

Annotation After a general discussion of methods and approaches, Walls explores the construction of desire in the Gilgamesh Epic; a Freudian analysis of Horus and Seth; and sex, power, and violence in Nergal and Ereshkigal. Annotation c. Book News, Inc., Portland, OR (booknews.com).

Edwin Morgans verse play translation of the Sumerian epic of Gilgamesh brings an ancient story to life in a supple, vigorous idiom that moves easily between ritual, comedy and moments of intense beauty. Here a god-king, a great city builder, learns the timeless truth that the only immortality lies in what will be remembered and recorded of his actions. Gilgameshs quest takes him, and the audience, on a journey through a world that is both mythic and familiar, inhabited by terrifying demons and disappeared political prisoners, by gods and singing transvestites and a Glaswegian jester and by Enkidu, the beloved child of nature who dies of a virus in the blood, through whom Gilgamesh learns to understand the meaning of loss.