Examine the Bibliographical Appendix. What does this list of contemporary scholarly works reveal about the interdisciplinary nature of early 20th-century Near Eastern studies and the foundational research Jeremias built upon?

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The Bibliographical Appendix lists works by scholars such as P. Jensen, Bruno Meissner, Scheil, Messerschmidt, and F. Thureau-Dangin, alongside Alfred Jeremias’s own publications [1]. These titles span philology, archaeology, mythology, and comparative religion—for example, Jensen’s "Kosmologie der Babylonier," Meissner’s study of Babylonian funeral rites, and Scheil’s analysis of a funerary relief [1]. This mix shows that early 20th-century Near Eastern studies drew on multiple disciplines to reconstruct ancient beliefs.

The appendix also reveals the foundational research Jeremias built upon. His own 1887 work on Babylonian-Assyrian afterlife conceptions is listed, as are his later articles in Roscher’s "Lexicon der Mythologie" and his translations of the Gilgamesh epic [1][2]. He references both German and French scholarship, and includes works on Jewish afterlife ideas (Schwally, Frey) that he notes lack Babylonian evidence [2]. This indicates Jeremias engaged with a broad, interdisciplinary scholarly conversation, though the passages do not detail how he specifically integrated these sources into his own arguments.

Examine the Bibliographical Appendix. What does this list of contemporary scholarly works reveal about the interdisciplinary nature of early 20th-century Near Eastern studies and the foundational research Jeremias built upon?

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