Divine Epithets in the Ugaritic Alphabetic Texts (Handbook of Oriental Studies Handbuch der Orientalistik)

Divine Epithets in the Ugaritic Alphabetic Texts

HANDBOOK OF ORIENTAL STUDIES SECTION ONE THE NEAR AND MIDDLE EAST

Ancient Near East Editor-in-Chief

W. H. van Soldt Editors

G. Beckman • C. Leitz • B. A. Levine P. Michalowski • P. Miglus Middle East

R. S. O’Fahey • C. H. M. Versteegh VOLUME NINETY-THREE

Divine Epithets in the Ugaritic Alphabetic Texts by

Aicha Rahmouni

translated by

J. N. Ford

LEIDEN • BOSTON 2008

This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Rahmouni, Aicha. [Kinuye ha-elim ba-tekstim ha-Ugaritiyim. English] Divine epithets in the Ugaritic alphabetic texts / by Aicha Rahmouni ; translated by J. N. Ford. p. cm. — (Handbook of Oriental studies. Section I, The Near and Middle East ; v. 93) Includes romanized Ugaritic texts. Rev. and edited translation of the author’s dissertation. Includes bibliographical references and index. ISBN 978-90-04-15769-9 (hardback : alk. paper) 1. Ugaritic language—Epithets. 2. Gods, Ugaritic. I. Title. II. Series. PJ4150.R3413 2007 492’.67—dc22

ISSN 0169-9423 ISBN 978 90 04 15769 9 Copyright 2007 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands

  

 To my parents with love and gratitude

CONTENTS

Preface ......................................................................................... Preface by the Translator ........................................................... Introduction ................................................................................

xi xv xvii

The Epithets 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

ab / abn ab adm ab bn il ab nšrm ab šnm ad ad adn / adnkm adn ilm (/ rbm) [il ] gr w yqr il yb btrt

11. il mlk 12. il šr 13. il p b hdry 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24.

aliy qrdm aliyn bl ilš ngr bt bl ilt ilt dynm um ilm um um um nšrm amt art amt yr in d lnh

25. art rbt 26. bn il

“father” / “our father” ............................ “father of mankind” ................................ “father of the children of Ilu” ............... “father of raptors” ................................... “father of years” ...................................... “father! father!” ........................................ “lord” / “your lord” ................................ “lord of the (/ great) gods” ..................... “the powerful and august [god]” ............ “the god who sits (enthroned) in Atartu” ................................................... “Ilu the king” .......................................... “Ilu the prince” ....................................... “the god who judges (/ rules) in Hidrayu” ................................................. “the mightiest of the heroes” .................. “Balu the mighty one” ............................ “Ilš, the herald of the house of Balu” ... “the goddess” ........................................... “the goddess of Sidon” ........................... “the mother of the gods” ........................ “mother, mother” ..................................... “mother of raptors” ................................. “maidservant of Airatu” ........................ “maidservant of Yariu” ......................... “without equal (lit. there is none above him)” ........................................................ “Airatu the lady” ................................... “the son of Ilu” .......................................

3 8 11 14 18 22 25 29 33 37 40 43 46 49 53 64 67 69 72 74 76 78 81 84 86 88

viii 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46.

contents bn ilm mt bn dgn bny bnwt bl gml blkm blt drkt [b]lt kp blt mlk blt šmm rmm bt il bb bt ar bt ybdr bt rb btlt(m) btlt nt bn br

bn qltn gmr hd dgy art dgy rbt art ym

47. dmrn 48. hyn d rš ydm 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60.

zbl bl zbl bl ar zbl ym zbl yr zbl mlk llmy

yly

rn brm

rš

tk dgn ss dtk tnm bl ybmt (/ ymmt) limm 61. ydd 62. ydd il zr

“the son of Ilu, Môtu” ............................... “the son of Dagnu” ................................... “the creator of creatures” ........................... “possessor of the gamlu-staff ” ...................... “your master” .............................................. “mistress of dominion” ............................... “[mist]ress of the kp-headdress” ................ “mistress of kingship” ................................. “mistress of the high heavens” ................... “the daughter of Ilu, bb (Flame)” .......... “disperser of light” ...................................... “disperser (/ daughter) of ybdr” ................. “disperser of showers” ................................ “maiden” ...................................................... “the maiden Anatu” ................................... “the eeing (?) serpent” ............................... “the twisting (/ twisted) serpent” ................ “the annihilator Haddu” ............................. “the sherman of Airatu” ......................... “the sherman of the lady Airatu of the sea” .............................................................. “the valiant one” ......................................... “Hayynu, the one of the dexterous hands” .......................................................... “prince Balu” .............................................. “the prince, lord of the earth” ................... “prince Yammu” .......................................... “prince Yariu” ........................................... “the prince, the eternal king” ..................... “the mighty” ................................................ “ôrnu, the spellcaster” ............................ “the dexterous one” ..................................... “scion of Dagnu” ...................................... “ as su, your expert (in magic)” ................ “son-in-law of Balu” .................................. “the (divine) sister-in-law associated with the peoples (?)” ............................................ “the beloved” ............................................... “the beloved of Ilu, the hero” ...................

90 94 98 102 106 108 110 114 116 118 120 126 129 132 134 142 144 147 150 152 154 156 159 162 165 168 169 174 176 178 180 182 184 186 193 195

contents 63. 64. 65. 66.

yr zbl klbt ilm išt kr(m) brk lpn(/l pn) il d(/ ) pid 67. lpn w qdš 68. lpn tkk 69. mdd il ym 70. mdd ilm arš 71. mdd ilm mt 72. mhr bl 73. mhr nt 74. mhr št 75. mlk / mlkn 76. mlk azt 77. mlk q 78. mt mt 79. ngr il ilš 80. nhr il rbm 81. 82. 83. 84.

nyr rbt nyr šmm nmn ilm nmt (/ bn) at bl 85. nrt ilm špš 86. gl il tk 87. ly 88. nt gr 89. tr r 90. lm dtm 91. lmt 92.  rrt la šmm 93. qnyt ilm 94. rbt art ym 95. rbt špš 96. rkb rpt 97. rpu bl 98. rpu mlk lm

“Yariu the prince” ....................................... “the bitch of Ilu, Iš tu (Fire)” ...................... “Kôaru, your spellcaster” ............................. “the sagacious one, the god of mercy” ......................................................................... “the sagacious and holy one” ....................... “the sagacious one, your sire” ....................... “the beloved of Ilu, Yammu” ....................... “the beloved of Ilu, Arš” ............................. “the beloved of Ilu, Môtu” .......................... “the warrior of Balu” ................................... “the warrior of Anatu” ................................ “the Sutean warrior” ..................................... “the king” / “our king” ................................. “the (divine) patron of . . .” ........................... “the (divine) patron of (summer) fruit” ........ “husband, husband” ...................................... “the divine herald, Ilš” ................................. “Naharu, the god of the immense (waters)” ......................................................... “the luminary, the lady” ................................ “the luminary of the heavens” ...................... “the most handsome of the gods” ................ “the loveliest of (/ among) the sisters of Balu” ............................................................. “the lamp of the gods, Šapšu” ...................... “the calf of Ilu, tk” ..................................... “the supreme one” ......................................... “Anatu the powerful” ................................... “mighty (?) Ataru” ....................................... “the youth, the expert (in magic)” ................ “the maiden” ................................................. “the scorcher, the power of the heavens” ..... “the creatress of the gods” ............................ “the lady Airatu of the sea” ........................ “the lady Šapšu” ............................................ “rider of the clouds” ..................................... “the hero of Balu” ........................................ “the hero, the eternal king” ..........................

ix 198 199 201 203 207 210 212 215 217 219 221 223 226 229 232 234 236 238 241 244 246 248 252 256 258 260 263 266 269 271 275 278 286 288 292 294

x

contents

99. ršp zbl 100. ršp bi 101. šly d šbt rašm

“Rašap the prince” .............................. “Rašap of the army” ........................... “the dominant one who has seven heads” ................................................... “the eternal Šapšu” .............................. “Šapšu the lady” .................................. “the dragon of the two ames” .......... “judge (/ ruler) Naharu” ..................... “our judge (/ ruler)” ............................ “the bull” .............................................. “the bull, his father” ............................ “the bull, my(/your/his/her) father, Ilu” ...................................................... “the bull, Ilu, my(/your/his/her/our) father” .................................................. “the bull, the god of mercy” ............... “the bull, the sagacious one” ...............

297 298

Conclusions .................................................................................

331

Appendix 1: A Glossary of the Components of the Divine Epithets in the Ugaritic Texts (with listings of all epithets in which each component occurs) ..............................................

359

Appendix 2: A List of the Epithets of Each Ugaritic Deity or Demon ..........................................................................

380

Appendix 3: A Table of the Number of Epithets of Each Ugaritic Deity or Demon ...........................................................

385

Appendix 4: A List of the Unidentied Divine Epithets in the Ugaritic Texts .......................................................................

386

Abbreviations ..............................................................................

387

Bibliography ................................................................................

393

Main Index .................................................................................

423

Sacred Texts ................................................................................

446

102. 103. 104. 105. 106. 107. 108. 109.

špš lm špš rbt tnn ištm lh p nhr pn r r abh r aby(/k/h) il

110. r il aby(/k/h/n) 111. r il d pid 112. r lpn

300 305 307 309 311 316 318 320 322 324 327 329

PREFACE

This book is the English translation of my updated and revised doctoral thesis “Kinnuye Ha-Elim Ba-Teqstim Ha-Ugaritiyyim” (BenGurion University of the Negev, 2001), written under the supervision of Professor Chaim Cohen and Professor Daniel Sivan, and evaluated by Professor Baruch Levine, Professor Jean-Michel de Tarragon and Professor Anson F. Rainey. It is my pleasant duty to gratefully acknowledge the many people without whose help this book would not have been written. Above all, I thank my mentor, Professor Chaim Cohen, for his dedicated instruction and unconditional and unfailing support during my graduate studies at Ben-Gurion University, which went far above and beyond the call of duty and has continued ever since. It was he who taught me the philological methodology upon which this work is based and who provided the impetus for its publication. Professor Cohen has devoted an enormous amount of his time to the supervision of this study at every stage. His comments and suggestions are found throughout the book and far exceed those specically quoted in his name. I also gratefully thank Professor Daniel Sivan, who taught me the Ugaritic language and participated in the supervision of my thesis. His support and encouragement helped me complete my thesis and advance in the writing of this book. I am deeply indebted to my friend and colleague Dr. James Nathan Ford, who dedicated much time and effort to the translation. Dr. Ford has been more than an excellent translator; he has been a critical reader who discussed every epithet with me, both before and after translation, suggesting many technical and non-technical changes that helped improve the text. His suggestions made me rethink my discussion of many epithets and led to signicant improvements of the nal version. With my approval, he has occasionally added his own comments, placed in square brackets in footnotes and marked “JNF.” I thank him for doing so. I am profoundly indebted to Professor Baruch Levine, who has helped me from the very beginning. Thanks to his unconditional support I was able to realize my dream of carrying out my doctoral studies. I will never

xii

preface

forget the day that Professors J-M. de Tarragon and E. Puech introduced me to Professor Levine at the École Biblique et Archéologique Française de Jérusalem. Since that day, I have always counted on his advice. It was he who suggested that I ask Professor Cohen to direct my thesis. Professor Levine has been instrumental in arranging the publication of this work at Brill and has added many invaluable comments and suggestions, especially regarding the conclusion. Special thanks go to Professor J-M. de Tarragon, who has been very supportive of my research at all its stages and who arranged that I become a student at the École Biblique, where I lived for over a year, spending countless hours at its magnicent library. I also thank everyone at the Couvent Saint-Étienne for their instruction and support, and for believing in me. For six years I enjoyed not only their invaluable library but also the company of the most select professors, who became my teachers and friends. I am also very grateful to Professor Dennis Pardee of the University of Chicago, who critically read the entire text and generously offered invaluable advice on a number of specic topics, saving me from numerous pitfalls. His comments with regard to problematic and unclear wordings also helped improve the general presentation of the material. Professor J. García Recio of Instituto Bíblico y Oriental—León likewise kindly took the time to read the whole manuscript. Professor G. Wilhelm of Universität Wrzburg generously sent me data from Hittite sources. His comments are included in his name. I have beneted from the support, encouragement and expert advice of many other scholars, including Professors J. Trebolle Barrera, A. Sáenz-Badillos, J. Targarona, J. Aguadé, M. J. Viguera Molins, M. García-Arenal Rodríguez, and Dr. E. Afonso Carro, Dr. F. del Barco del Barco, Dr. Ch. Clamer, Baraq Dan, and Th. C. Platt. My thanks also go to friends who have helped me with technical aspects of this work, especially Xavier Martí, María José Martí, Alicia Fuentes, and Esther van Eijk, and my student, Nick Harris. Beyond the strictly academic realm, I would like to thank my family for their continuous support, especially my uncle, Dr. Muhammad Meftah, my husband, Pablo Sanz, and my parents, Ahmad Rahmouni and Zohra Meftah, to whom I dedicate this work. Special thanks also go to the family of Professor Cohen, especially his wife Sandy, for opening their home and their hearts to me, and to the Izhiman family and Ch. Clamer for their generosity and kindness. I would like to thank la universidad Complutense and the Kreitman Foundation of Ben-Gurion University of the Negev for their generous

preface

xiii

nancial support during my graduate studies and the Kreitman Foundation and the Society for the Humanities of Cornell University for post-graduate fellowships which enabled me to revise my thesis. This translation was made possible by a special grant from Ben-Gurion University of the Negev in 2002, for which I wish to thank, in particular, the Rector at that time, Professor N. Finger, the then and current Dean of the Faculty of Humanities and Social Sciences, Professor A. Heniq, and the then Chairman of the Department of Hebrew Language, Professor D. Sivan. Needless to say, I am solely responsible for any mistakes contained in this book. I only hope that such errors are minimal and that this work will be of benet to other scholars.

PREFACE BY THE TRANSLATOR

This study is a translation from the original Hebrew of a revised version of Aicha Rahmouni’s doctoral thesis “Kinnuye Ha-Elim Ba- eqs im Ha-Ugaritiyyim” (Ben-Gurion University of the Negev, 2001), written under the supervision of Professor Chaim Cohen and Professor Daniel Sivan. During the course of the translation, it soon became apparent to the translator that certain technical changes needed to be made in order to turn the thesis into a book. With the approval of the author, the format has been modied and dispensable bibliographical references have been removed. Relevant new bibliography has also occasionally been added and, when possible, references have been changed for the benet of the English speaking reader. Most notably, all references to DLU have been changed to DULAT. The style and content have been modied to improve readability, including the occasional relegation of certain comments to footnotes or their complete omission. With the approval of the author, the translator has also occasionally added his own comments, placed in square brackets in footnotes and marked JNF. The translator would like to express his deep appreciation to Professor Chaim Cohen of Ben-Gurion University of the Negev, who critically and painstakingly read the entire manuscript twice and time and again offered invaluable comments with regard to both content and style. He also thanks Professor Dennis Pardee of the University of Chicago, who likewise critically read the entire manuscript as the work was nearing completion and added many penetrating insights which signicantly improved the nal product, and Dr. Wayne Horowitz of the Hebrew University of Jerusalem for his generous advice in Assyriological matters.

INTRODUCTION

1. Preliminary Comments The purpose of this study is an analysis of the divine epithets occurring in the alphabetic cuneiform texts from Ras Shamra and Ras Ibn Hani. These epithets are profound expressions of the religious views of the Ugaritic scribes. But although their comprehension is essential for understanding the role, character and status of the various deities in the Ugaritic pantheon, few scholars have attempted to address the subject in a comprehensive manner. Preceding research may be divided into four types of studies: I. Translations of mythological/epic and ritual texts which refer to divine epithets in their introductions and in comments relating to the lines in which the epithets appear;1 II. Studies dealing with a specic Ugaritic god which analyze his or her epithets as part of the comprehensive data relating to the character and role of the deity and his or her relations with other Ugaritic deities;2 III. Studies devoted to a single epithet or various epithets of a particular deity;3 IV. Studies dealing with the Ugaritic “pantheon lists.” In this last category, special note must be made of the groundbreaking work of J. C. de Moor.4 De Moor’s work, however, was intended primarily as a study of divine names, not epithets. Furthermore, the epithets that he does discuss are not strictly distinguished from the

1 For the mythological/epic texts, see Ginsberg, ANET, 129–155; CML1; KME; MKT; TO I; CML2; MLC; UBC I; UNP; Pardee, CS I, 241–283, 333–356; RTU. For the ritual texts, see TPM; TRU; Caquot and de Tarragon, TO II, 17–238; CR; TR; RCU. 2 EUT; CEB; Kapelrud (1969a); GA; Maier (1986); Wiggins (1993); Binger (1997). 3 E.g., Wyatt (1992); Watson (1993b); Vaughn (1993); Margalit (1996b); Wiggins (1996); Fox (1998). 4 De Moor (1970a).

xviii

introduction

divine names.5 Another important study of this type was published by G. del Olmo Lete, who systematically listed the names of the Ugaritic gods and about sixty of their epithets without confusion between the two categories.6 Recently, G. del Olmo Lete and J. Sanmartín mention most of the epithets which are included in the present study in their new Dictionary of the Ugaritic Language in the Alphabetic Tradition (DULAT), often under the heading “epithet of the god(dess) . . .” or “title of the god(dess) . . .”.7 But even this latest work does not include a detailed discussion of the epithets and their contexts, and fails to classify as epithets such terms as [il ] gr w yqr “the powerful and august [god]” (Ep. 9), il yb btrt “the god who sits (enthroned) in Atartu” (Ep. 10), il p bhdry “the god who judges (/ rules) in Hidrayu” (Ep. 13) and in d lnh “without equal (lit. there is none above him)” (Ep. 24). Furthermore, del Olmo Lete and Sanmartín occasionally dene as divine epithets certain expressions which would best be interpreted otherwise.8 The most successful attempt to present a complete and in-depth picture of at least the most common epithets found in the Ugaritic and biblical texts is that of A. Cooper.9 Although his work provides a sound basis for further study, it nevertheless falls far short of being comprehensive. It deals with twenty-four epithets, twelve of which relate to individual divine gures and the rest to groups of gods. The present study is intended to encompass all the epithets of the individual Ugaritic deities attested in the published texts. It also includes the epithets of individual semi-divine and demonic beings, both good and evil, following the Dictionary of Deities and Demons in the Bible (DDD2). It is inspired by the work of K. Tallqvist, who undertook a similar comprehensive study of the epithets of the Mesopotamian deities.10 Tallqvist’s

5 See ibid., p. 187: “I have left out designations of gods which in my opinion are appellatives or epithets unless they are used to indicate family-connections or unless there is clear evidence of individualization.” 6 Del Olmo Lete (1986). See especially the list entitled “Dioses de la lista canónica con sus atributos y advocaciones en otros textos” (pp. 300–301). Cf. also CR, 79. 7 See the references to DULAT throughout the present study. 8 E.g., lm (KTU2 1.119:7) [DULAT, 320]; lm ym (KTU2 1.14 I:19–20) [DULAT, 320]; lmt (KTU2 1.39:19; 1.41:25; 1.87:27) [DULAT, 320]. For trt r (KTU2 1.43:1; 1.112:13) [DULAT, 194], cf. below, n. 29. 9 A. Cooper, “Divine Names and Epithets in the Ugaritic Texts,” with introduction and selected comments by M. H. Pope, in Ras Shamra Parallels: The Texts from Ugarit and the Hebrew Bible, Vol. III (AnOr 51; Roma: Ponticium Institutum Biblicum, 1981), 333–469 [henceforth Cooper (1981)]. 10 K. Tallqvist, Akkadische Götterepitheta: Mit einem Götterverzeichnis und einer Liste der prädikativen Elemente der Sumerischen Götternamen (Studia Orientalia edidit Societas Orientalis Fennica 7; Helsingfors: Societas Orientalis Fennica, 1938) [henceforth AG].

introduction

xix

study has also served as a major source of external comparisons, especially when the internal Ugaritic evidence was insufcient. The epithets have been selected according to the following criteria: I. The epithet consists of one or more words expressing a trait of a certain deity (or demon), describing his/her role in the world or his/her connection to another deity or group of deities within the pantheon or with mankind. In order to be considered an epithet in this work, the word or phrase must substitute for, or potentially be able to substitute specically for the personal name of the deity to which it relates. This is clearest in poetic texts where the epithet often occurs in parallelism with the name of the divinity to whom it refers. For example, the epithet rkb rpt “rider of the clouds” parallels the divine name bl “Balu” in KTU2 1.3:III:37–38: mn ib yp lbl // rt lrkb rpt “What enemy has come forth against Ba{lu? // (What) foe, against the rider of the clouds?” Furthermore, the term must be appropriate for use by anyone (human or divine). For example, blkm “your (pl.) master” (e.g., KTU2 1.2:I:17) is considered an epithet of Yammu because it is not intended to refer exclusively to a specic one-time clearly dened relationship between the deity and one other party. While expressing a trait of the deity that certainly ts this single context, it also can be understood as a general epithet since the possessive sufx is in the plural (-km). On the other hand, blh “his master” (KTU2 6.14:2) is not considered an epithet of Dagnu both because in the single context in which it is extant (the offering of a pgr “corpse” as a funerary offering to Dagnu), it could presumably refer to any deity (rather than specically Dagnu) to whom the offering is presented; and because it is based on the subservient status of the individual offerer, rather than expressing a specic trait of a particular deity (or even of a few distinct deities in different contexts, each exhibiting the same specic trait). II. The epithet refers to a single deity (or demon) in a particular context, not to a group of gods, such as mprt bn il “assembly of the children of Ilu” (e.g., KTU2 1.40:42), kbkbm knm “the xed stars” (KTU2 1.23:54),11 or bnt hll “daughters of Hll” (KTU2 1.24:6, 41–42). An epithet may refer to several deities, but each necessarily in a particular context. For example, ilt “the goddess” (Ep. 17) variously refers to Anatu (KTU2 1.3:II:18) and Airatu (e.g., KTU2 1.4:IV:49; 1.15:III:26), according to the respective contexts.

11

For a discussion of this term, see špš rbt (Ep. 103).

xx

introduction

III. One should be able to determine to which individual deity (or demon) an epithet refers in a given context. The identication of the referent is based on the immediate and broader contexts, especially parallelism (the name of the deity often appears in one stich and the epithet in the parallel stich). For epithets that were excluded from this study because of the uncertainty of the identity of the deity to which they refer, see below, §3.4. IV. This study investigates epithets, not divine names. Complex expressions comprising two, three or even four components are considered epithets if they contain at least one component that is a common noun. The expression ršp bi “Rašap of the army” (KTU2 1.91:15) is thus considered an epithet, but ršp bbt “Rašap of (the city) Bibita” (KTU2 1.105:25; 1.171:3) is not. Cf. below, §3.2. For doubtful cases, such as bl gbl (KTU2 2.44:8), which could theoretically be interpreted as either “Balu of Byblos” (not an epithet according to criterion IV) or “the lord of Byblos” (an epithet according to criterion IV), see below, §3.3. Based on these criteria, the present study treats 112 divine epithets.

2. Structure of the Study The epithets are discussed in (the expanded Hebrew) alphabetical order according to the following format: 1. The Epithet: The epithet is given together with an English translation. The deity or deities to whom it refers and the text(s) in which it occurs (cited according to the text number in KTU2) are then indicated. 2. Contexts: Here are presented all the various contexts in which the epithet appears, accompanied by an English translation. The contexts are as a rule quoted according to KTU2 and, in principle, listed in the order in which they appear there. In cases where KTU2’s reading seems unlikely, the preferred reading is given in the quotation of the context and the reading in KTU2 is mentioned in a footnote. If the same context occurs several times, only the rst context (according to the numbering in KTU2) is quoted and translated and the others are listed in parentheses. If the rst of several parallel contexts is reconstructed or fragmentary, however, the better-preserved context will be quoted. A brief survey of the various translations of the epithet in the scholarly literature is appended. This includes the standard anthologies of translations of Ugaritic texts with the occasional addition of selected

introduction

xxi

specialized studies (additional specialized studies are also referred to in the discussion when signicant). The translations quoted from these studies are usually that of the epithet in the rst context. 3. Parallels to the Epithet: Under this heading are catalogued the various parallel pairs in which the epithet occurs as a part of poetic structure. They are listed in descending order of frequency. 4. Discussion of the Epithet: Here I discuss the meaning of the epithet and of each of its components that is not a proper name, its usage in the various contexts, and the identity of the god(s) to whom it refers. Components that are proper nouns are usually discussed only inasmuch as the discussion is necessary for the understanding of the epithet as a whole. The various scholarly views regarding each epithet are presented followed by a discussion based on the “Held method.”12 Particular attention has been paid to parallel divine epithets in Akkadian and Biblical Hebrew.13 Although attested much later, parallel divine epithets in Classical Arabic have also often been noted.14 I have generally refrained, however, from making comparisons with Hittite and Egyptian divine epithets because I am not a specialist in the respective languages.15 At the end of each discussion, note is made of the use of the component(s) in personal names, when applicable. I conclude the study with a brief discussion of its implications for the understanding of Ugaritic religion in general and of the Ugaritic divine epithets in particular. This includes a discussion of the structure of the Ugaritic divine epithets and a summary of the parallel epithets in Biblical Hebrew, Akkadian, Classical Arabic and other ancient Near Eastern languages. Four appendices are also added:

12

For this philological methodology, see Cohen (1989); idem (1996b); and idem (forthcoming). 13 For Akkadian divine epithets, see K. Tallqvist, Akkadische Götterepitheta (cited above, n. 10). For biblical divine epithets, see henceforth T. Ditshi-Baraq, “Epithets of the God of Israel in Biblical Hebrew” (Ben-Gurion University of the Negev: Ph.D. thesis, in preparation) [in Hebrew]. 14 For Arabic divine epithets, see the study by D. Gimaret, Les noms divins en Islam: exégèse lexicographique et théologique (Paris: Les Éditions du Cerf: 1988). The quotation of Quranic passages follows A. Y. Ali, The Meaning of The Holy Qur n: New Edition with Revised Translation and Commentary (Maryland: Amana Corporation: 1992). The present author intends to publish in a future study a detailed discussion of the asm  All h al usn “The Beautiful Names of Allh” in the light of the Ugaritic divine epithets. 15 For Hittite divine epithets, see van Gessel (1998–2001). For Egyptian divine epithets, see Leitz (ed.) (2002–2003).

xxii

introduction

Appendix 1: A Glossary of the Components of the Divine Epithets in the Ugaritic Texts (with listings of all epithets in which each component occurs). This appendix contains a list of all the components (including proper nouns) of the Ugaritic divine epithets, including those of the unidentied divine epithets, which are not discussed in the main section of this study (see below, §3.4). Each component is provided with an English translation. Under each component are listed in alphabetical order all the epithets in which the component occurs, together with English translations and tentative vocalizations when possible. Unidentied epithets are marked “UE.” Appendix 2: A List of the Ugaritic Deities and Their Epithets (a reverse index to the list of divine epithets in Part I). Appendix 3: A Table of the Number of Epithets Attested With Respect to Each of the Ugaritic Deities (in descending order of frequency). Appendix 4: A List of the Unidentifed Divine Epithets in the Ugaritic Texts.

3. Epithets and Epithet Components Not Discussed in This Study 3.1

Epithet Components That are or May be Proper Nouns

Components of epithets that may be proper nouns are transcribed in the translations with the initial letter capitalized (and with a tentative vocalization when possible); no effort is usually made to propose an etymology. Although listed in the Glossary of Components, they are like other proper divine names not discussed when they occur alone. For example, the epithet aliyn bl “Balu the mighty one” (Ep. 15) is discussed and bl “Balu” is included in the Glossary of Components, but the independent divine name bl is not treated in the present study. In many cases, the decision to treat a component as a proper noun stems, in part, from the fact that the root involved is not otherwise attested in the Ugaritic lexicon. This is not to say that treatment as a proper noun necessarily excludes all possibility that a specic component is in fact a common noun. Rather, it is often merely an admission of the limits of our present knowledge of the Ugaritic language. A case in point is the component lpn in Epithets 66, 67, 68 and 112. I originally treated it as a proper noun in my thesis, but here I have translated it as a common noun, “the sagacious one,” based on the penetrating study by Tropper

introduction

xxiii

and Hayajneh (see the discussion of lpn/l pn il d/ pid [Ep. 66]). On the other hand, the component hyn is transcribed as Hayynu in the epithet hyn d rš yd(m) “Hayynu, the one of the dexterous hand(s),” (Ep. 48), although some scholars translate it as a common noun “the skillful one,” or the like (see the discussion ad loc.). 3.2

Proper Nouns Incorrectly Classied as Epithets

Ugaritic deities can have more than one name. It is therefore sometimes difcult to decide whether a specic term is a proper noun or an epithet. For example, the name ušr lm occurs in the ritual text KTU2 1.115:1–2: id ydb mlk lušr lm “when the king sacrices to (the goddess) Ušara- ulmiu.”16 It is generally accepted that ušr is a proper name of a goddess corresponding to the Mesopotamian goddess Išara.17 Many scholars, however, consider lm to be an epithet and thus propose a translation, usually “the serpent” or “the lizard.”18 Such translations are based on a derivation from Akkadian ulmiu (var. ulmittu, ulmiddu) “a type of snake” or the cognate Biblical Hebrew term fmj “a type of lizard” (Lev. 11:30) and Syriac ulm “chameleon.”19 This general etymology has been accepted by most 16 For this text in general, see TR, 643–644, 645–646, n. 9 and the bibliography cited therein. 17 For this deity, see Prechel (1996); Archi (1993); idem (2002); and Pomponio and Xella (1997), 202–217. A similar name, ušry, occurs with greater frequency in the Ugaritic texts (KTU2 1.39:13; 1.47:24; 1.81;22; 1.102:2; 1.118:23; 1.148:8; 4.168:10). According to de Moor (1970b), 316, ušry is the feminine counterpart of a masculine ušr. Most scholars, however, believe that both ušr and ušry refer to the same (feminine) deity. See Virolleaud (1968), 586; Astour (1966), 283; Fisher (1969), 197, n. 4; CR, 267; DULAT, 116 (with question mark); TR, 77, n. 304 and 645–646, n. 9. The latter view is preferable. Were ušr and ušry a divine pair, they would surely both occur together in one or more of the god lists (see KTU2 1.47:24; 1.102:2; 1.118:23, where reference is consistently made solely to ušry). Note also the parallel contexts il bt gdlt // ušry gdlt (KTU2 1.39:13) and lušr lm // lbbt il bt (KTU2 1.115:2–3). For the sufx -y in proper names, see the comments concerning the name of the Ugaritic goddess dmgy in the discussion of Ep. 22 (amt art). 18 Fisher (1969), 197–198: “Ušara, the serpent”; TRU, 105–106: “Ušara, « il serpente»”; CR, 265: “Ušara(yu), the ‘Snake’ ”; de Moor (1970b), 316: “Ušaru the Lizard.” DULAT, 393 similarly translates “DN, the ‘snake’,” but takes lm as the “epithet / emblem of the goddess ušr” (ibid., p. 392). Some scholars attempt to determine the etymology and original meaning of the proper noun ušr as well. See especially Aartun (1986), 6. In the present author’s opinion, such attempts are methodologically unacceptable, since proper nouns rarely occur in semantically relevant contexts. 19 The derivation from Akkadian ulmiu was rst proposed by Virolleaud (1968),

xxiv

introduction

scholars. The Akkadian evidence suggests that the precise meaning of lm is “a mythological snake,” which was apparently a symbol of the goddess Ušara and in KTU2 1.115 functions as a second name of the deity. The mythological nature of the lm is indicated by the Akkadian cognate ulmiu, which is said to be a MUŠ = ru “snake” that has four legs,20 and by the fact that in the above quoted context lm is surely equivalent to Akkadian bašmu “a mythological snake,” which was a symbol of the goddess Išara in early times, before being replaced by the scorpion.21 The above quoted passage from KTU2 1.115 may be compared with the Akkadian hemerology KAR 178 vi 47, which refers to the later symbol of Išara, the scorpion, in an equivalent context, where it serves as her second name, not as an epithet: šarru kurummassu ana zuqaqpi (MUL. GÍR.TAB) liškun “the king shall offer his kurummatu-offering to Scorpio (= Išara).”22 Note further that the use of the proper name zuqaqpu “Scorpio” alone in the Akkadian text parallels the use of lm alone in line 4 of the Ugaritic text: š l lm “a ram for ulmiu.”23 Other personal names that are excluded from this study include art w r my (KTU2 1.23:28)24 and ql (KTU2 1.115:5, 13).25 In addition,

586. See recently Del Olmo Lete and Sanmartín, DULAT, 392, who make additional comparisons of lm with the Biblical Hebrew and Syriac terms. Aartun (1984), 24–25, based on the Syriac etymology, exceptionally renders lm as “Chamäleon.” 20 For the identication of the Akkadian term as a type of snake, see Landsberger (1934), 62–63. Contrast CAD, , 230: “a snake or lizard” and Pardee, TR, 77, n. 307, who interprets the ulmiu as a type of lizard based on the reference to the “four feet” of the MUŠ ul-mi-u in CT 14, 7 (see CAD, , 230). Since MUŠ is not known as a determinative, in the combination MUŠ ul-mi-u it must be interpretated as a logogram and the only known Akkadian equivalent to this logogram is ru “snake.” See Borger (2004), 377 (sign no. 585). The reference to the “four feet” of the ulmiu apparently indicates that it was mythological creature and not a natural snake. Cf. the representation of a four-footed snake in the famous Ishtar Gate (ANEP, 237, g. 760–761). 21 See Lambert (1977), 177: “In Old Babylonian times her symbol was the hydra (bašmu . . .), but in late Cassite times it was the scorpion . . ., since Išara was astrologically Scorpio . . .”. 22 Cf. CAD, Z, 165. I would like to thank Professor Cohen for this insight. 23 Cf. Virolleaud (1968), 586, who interpreted ušr lm as a proper name (reading lm), and de Tarragon, CU, 90, who understands ušr lm to be a “nom double.” Dietrich and Loretz (1981), 86 likewise interpret ušr lm as a “Doppelnamen,” but nevertheless render the term as “Ušr—Schlange,” which is understood to mean “Ušr mit der Schlange.” They explain that Ušr herself was not considered to be a snake but “trat sicher in Verbindung mit einer Schlange auf. . . .” 24 The structure of the term points to a binomial DN, not an epithet. art w r my is cited as a possible example of an epithet in DULAT, 128, s.v. art (II), meaning b, but in DULAT, 737, r my is interpreted as a divine name referring most likely to Airatu. 25 Cf. DULAT, 701.

introduction

xxv

expressions of the form “DN of GN,” such as ršp bbt “Rašap of (the city) Bibita” (KTU2 1.105:25, 1.171:3),26 ršp gn “Rašap of (the city) Gunu” (KTU2 1.165:3; 4.219:3; 6.62:2),27 art rm “Airatu of (the city) Tyre” (KTU2 1.14:IV:35, 38)28 and trt r “Atartu of (the land) urru” (KTU2 1.43:1; 1.112:13)29 are excluded based on criterion IV (above, §1). 3.3

Doubtful Epithets

In order to be considered an epithet in this study, a term must contain at least one element that is a common noun. When none of the components can be unambiguously identied as a common noun, the epithet is considered doubtful and therefore excluded from this study. A case in point is ršp idrp (KTU2 1.148:32). The term is composed of two components, the divine name ršp “Rašap” and the unidentied element idrp. The latter could conceivably refer to some attribute of Rašap, in which case ršp idrp would be an epithet. On the other hand, idrp may well be an unknown toponym, i.e., Rašap of (the place) Idrp, in which case the term would not qualify as an epithet in the present study, as explained above (§3.2).30 Other doubtful epithets of this sort are trt ndrg (KTU2 1.81:1),31 trt b r (KTU2 1.81:2),32 ršp mhbn (KTU2 1.105:1; 1.106:5)33 and nt lš (KTU2 1.109:25).34 Future advances in Ugaritic philology will hopefully eventually clarify these terms.

26

Barré (1978), 467, n. 32; DULAT, 213. Cf. Dahood and Pettinato (1977), 230–232; Pardee, TR, 815. Contrast Pomponio and Xella (1997), 413–414; DULAT, 302. 28 See the discussion of it dynm (Ep. 18). 29 See Pardee, TR, 223–226 and the bibliography cited therein. Contrast DULAT, 194: “DN of the tombs,” where the expression as interpreted there would be a divine epithet according to the criteria of the present study. 30 For ršp idrp, see Pardee, TR, 796, 802, n. 120, and the bibliography cited therein; RCU, 17; Arnaud (2001), 323, 325 (the last reference courtesy Prof. Pardee). As noted in the preceding studies, the Ugaritic expression corresponds to Akkadian [d]maš. maš id-ri-ip-pí in RS 92:2004:16 (for the reading [d]maš.maš , see Arnaud, ibid.). The absence of the determinative URU (“city”) or KI (“place”) in conjunction with id-ri-ip-pí (= idrp) does not prove that the latter is not a toponym, since in line 6 of the same text the Akkadian equivalent of Ugaritic bl lb “Balu of (the city) Aleppo” is written dX al-bi, likewise without any such determinative. 31 See Pardee, TR, 442–443 and the bibliography cited therein. 32 See ibid., 442–443 and the bibliography cited therein. 33 See ibid., 580–581 and the bibliography cited therein. 34 See ibid., 610 and the bibliography cited therein. 27

xxvi

introduction

In expressions of the form bl + GN, it is not certain whether bl is to be interpreted as the divine name “Balu” or the common noun “the lord.” For example, bl gbl (KTU2 2.44:8) may theoretically mean either “Balu of Byblos” or “the lord of Byblos.” Only in the latter case would the expression be considered an epithet in the present study, and it has therefore been omitted owing to uncertainty regarding the proper classication.35 The case of il limm (KTU2 1.27:8) is more complicated.36 According to the general context, limm may be either the common noun “peoples” or the divine name Limu + enclitic m. In the former case il limm would be a genuine epithet, “the god of the peoples.”37 In the latter case, il would surely be the common noun “god,” which would technically qualify il limm as an epithet, but would function as a sort of determinative (similar to Sumerian dingir), namely, “the god Limu (+ enclitic m),”38 which could hardly qualify as an attribute. If thus understood, il limm would simply be a divine name, rather than an epithet. Parallelism can sometimes help decide whether an expression is an epithet or a divine name, but in the present case the expression occurs in a ritual text without parallel structure. 3.4

Epithets Referring to Unidentied Deities

When an epithet is poorly attested, one is sometimes unable to determine to which deity the epithet refers. This is especially true in ritual texts, where the lack of parallelism makes identication difcult. Since there is little doubt as to their basic nature, such epithets are included in the Glossary of the Components of the Divine Epithets in the Ugaritic 35 Del Olmo Lete and Sanmartín, DULAT, 293 dene bl gbl as “the Baal of TN [= Byblos—AR],” identifying bl as a divine name. 36 Ginsberg (1936a), 189–190 nds this expression in KTU2 1.5:IV:21–22 as well, which he restores as follows: bt il li[mm.b]l. bš. Del Olmo Lete, MLC, 219 accepts this reading but does not translate the passage. KTU2, 24, n. 2 cites Ginsberg’s restoration, but does not include it in the transcription of the text. An entirely different restoration is proposed by Dijkstra and de Moor (1975). Other scholars judiciously refrain from restoring the text, and some even leave the entire column untranslated. Cf. CML1, 106–107; PLM, 107; CML2, 71; Smith, UNP, 147; TO I, 246; Pardee, CS I, 266, n. 224; RTU, 123. 37 Cf. Virolleaud (1944–45), 21: “dieu des nations”; TRU, 139–140: “El delle nazioni / dei guerrieri.” 38 CU, 171: “le dieu Lim”; TR, 361, 363: “le dieu Limu”; DULAT, 488, s.v. lim (II) interprets limm in this context as a divine name. For a detailed defense of this interpretation, see Pardee, TR, 363.

introduction

xxvii

Texts (Appendix 1), but are marked with the label “UE” (Unidentied Epithet).39 They are also assembled in Appendix 4: A List of the Unidentifed Divine Epithets in the Ugaritic Texts. Among the unidentied divine epithets are ilt mgdl “the goddess of the watchtower” and ilt asrm “the goddess of the captives,” which occur in the following contexts: KTU2 1.39:11 ilt . mgdl . š . ilt . asrm š KTU2 1.112:25 lart . n šm . l btbt [ . w l] 25 ilt mgdl š .

24

(For) the goddess of the watchtower—a sheep, (For) the goddess of the captives—a sheep. For Airatu—two sheep, For btbt [and for] the goddess of the watchtower— a sheep.

The contexts clearly indicate that both ilt mgdl and ilt asrm are divine epithets referring to different goddesses, but the lack of additional contextual evidence prevents us from determining their identity. The semantically similar terms il bt “the god of the palace (/ temple?),” blt btm (/ bhtm / bwtm) “the mistress of the palace,” and blt btm rmm “mistress of the lofty palace” are all classied as Unidentied Epithets in the present study. Although the rst two terms are amply attested in the Ugaritic ritual texts,40 the referent is in each case uncertain.41 The epithet blt btm rmm “mistress of the lofty palace” is technically reconstructed (by KTU2 and others), but this is based on parallel contexts in the duplicate texts KTU2 1.87:40–41 ([blt btm] rmm) and KTU2 1.41:37 (blt.bt[m.rmm]), which makes the existence of the epithet virtually certain. Here too the referent is uncertain.42 In the case of mtm “manly one (+ enclitic m)” // zrm “hero (+ enclitic m)” (KTU2 1.22:I:6–7), it is not completely clear whether the 39

See also above, §2. il bt “the god of the palace (/ temple?),” occurs at least seven times in the Ugaritic ritual texts (KTU2 1.39:13; 1.53:8; 1.81:7; 1.102:1 ; 1.115:3, 7, 9). It may also occur in KTU2 1.123:28–29: šlm šlm il bt “Hail, hail, O il bt!” Cf., for example, Pardee, TR, 694. The interpretation of il bt there as “the gods of the palace,” following del Olmo Lete, CR, 344, however, seems preferable, since many of the other terms in this closing section of the text (lines 28b–33) clearly refer to groups of gods at well (inš i[lm], drm ilm, [i]lm). blt btm (/ bhtm / bwtm) “the mistress of the palace” is attested a total of 16 times, primarily in ritual texts (KTU2 1.39:21 [= 1.41:26; 1.87:28–29]; 1.41:5 [= 1.87:5]; 1.41:37 [= 1.87:40–41]; 1.48:4; 1.53:7; 1.91:15; 1.105:8–9 [= 1.105:16]; 1.109:31; 1.112:4; 2.31:48). 41 See the discussions of the respective epithets by Pardee, TR, 76–77 and 85–86. 42 For a discussion of this epithet, see Pardee, TR, 189–190. 40

xxviii

introduction

epithets refer to the minor divine being Ybš ( ybš šm il ) or to Ilu, the head of the pantheon. Even though the evidence from the wider context suggests that these two epithets most likely relate to Ybš, because of the ambiguous syntactic structure it is not impossible that they refer to Ilu, like so many other epithets discussed in this study. Since this possibility does not allow a denite determination as to which god the epithets refer, they will not be discussed as individual epithets in this study.43 3.5

Reconstructed or Textually Uncertain Epithets

Epithets that are attested solely in uncertain restorations are excluded from this study. A prime example is the restoration [bt] rb, proposed hesitantly by Ginsberg for RS 5.194:1–2 (KTU2 1.24).44 Herdner provisionally accepted Ginsberg’s restoration (with a double question mark) in CTA, but noted that “la tablette, qui ne semble pas ici très endommagée, ne présente aucune trace de ces signes.”45 In contrast to Herdner’s caution, KTU2 reads (not reconstructs) bt rb without any comment.46 If the restoration/reading is correct, one would here have a new divine epithet, “the daughter of rb,” referring to Nikkal, but other than this dubious restoration/reading, there is no other evidence indicating that Nikkal was the daughter of rb which would corroborate the existence of such an epithet. The unlikeliness of the reading proposed by KTU2 and the resulting divine epithet has since been recognized by Dietrich and Loretz, who now read line 1 as ašr.nkl w ib., without any reconstruction.47 They add the following comment: “Da nach ib am Ende von Z. 1 offensichtlich keine Zeichen mehr zu lesen sind—die scheinbaren Zeichenreste rühren von einer früheren Beschriftung der Tafel her, die wieder zutage getreten ist, als die heutige Tafeloberäche abbröckelte—, enfällt die Grundlage für die Konstruktion eines verwandtschaftlichen Verhältnisses zwischen Nkl-w-Ib und rb.”48

For a translation of KTU2 1.22:I:4–10 and philological notes, see zbl mlk llmy (Ep. 53). 44 Ginsberg (1939), 323 and 325, note to line 1. 45 CTA, 102, n. 1. 46 Cf. Wyatt, RTU, 336, who translates “the daughter of Harhab” without any reference to the epigraphic difculty. For a discussion of the various readings/reconstructions and interpretations of this context, see Dietrich and Loretz (2000), 162–168. 47 Dietrich and Loretz (2000), 159. 48 Ibid., p. 164. 43

introduction

xxix

Another doubtful case is ilt bt, the alleged feminine correspondent to the well attested (unidentied) divine epithet il bt “the god of the palace (/ temple ?).” The expression is partially reconstructed in KTU2 1.81:8 (ilt.b[t]) and KTU2 1.41:32 ([ilt.] bt) and entirely reconstructed in KTU2 1.87:34 ([ilt.bt]) in a context paralleling KTU2 1.41:32.49 In KTU2 1.43:16, moreover, KTU2 restores [lnth].bt, but [lilt].bt has also been proposed.50 Pardee considers the reading of KTU2 1.81:8 possible,51 but accepts neither it nor the reconstructions of ilt bt in the other texts cited above.52 As noted by Pardee, none of the reconstructions of this epithet is epigraphically certain. Nor is there sufcient contextual evidence to conrm one or more of the reconstructions. For these reasons ilt bt is not included in the present study, although the discovery of new texts may well prove it to be a genuine divine epithet. The restoration mkr apq [ym] “expert in the depths [of the sea]” (KTU2 1.4 II:30) is accepted by both KTU2, ad loc. and DULAT, 545. If correctly restored, this is another epithet of Qdš (w) Amrr. In the present study, I have tentatively accepted the restoration in my treatment of the context (see dgy rbt art ym [Ep. 46]), but refrain from treating the epithet pending conclusive evidence for its existence. In KTU2 1.3:IV:39–40, on the contrary, the reading ybnt abh is certain and the term is clearly an epithet of Anatu, but there is reason to believe that the text as it stands may be the result of a scribal error, and the epithet has thus been excluded from the present study.53 KTU2 1.9 is an extremely fragmentary text that, if better preserved, would likely provide several additional epithets. This is especially true of lines 16–19: mlk.nhr ibrx[. . .] zbl bl.lm.[. . .] r hd w r[. . .] wlnhr ndx[. . .]. Each line comprises at least one term that serves as a component of a Ugaritic divine epithet (see Appendix I). Most notably, mlk.nhr may well be a new epithet, “king Naharu,” semantically equivalent to the known epithet p nhr “judge (/ ruler) Naharu” (Ep. 105). Cf. the parallelism of the epithets mlkn “our king” (Ep. 75) // pn “our judge (/ ruler)”

Cf. ARTU, 163: “the Goddess of the House” (referring to Anatu); TRU, 62 and 121: “ilt / la dea del tempio”; CR, 110: “Ilatu / the goddess of the temple/palace” (referring to Airatu). 50 See TRU, 86. 51 TR, 440 and 443. 52 See Pardee, TR, 185–186, 249–250, 472–473. In KTU2 1.41:32 // 1.87:34 and 1.43:16, Pardee opts for the unequivocally attested epithet il bt, whereas he refrains from reconstructing KTU2 1.81:8. 53 Cf. the discussion of ybmt limm (Ep. 60), see n. 3, p. 187. 49

xxx

introduction

(Ep. 106) with reference to Balu (see the discussions of the respective epithets). Nevertheless, the poor state of preservation of the text and the lack of parallel contexts in other texts makes it difcult to determine unequivocally if this or most of the other relevant terms are in fact epithets. For this reason, the only expression in this text treated as an epithet in the present study is zbl bl (line 17), since it is clearly attested as a divine epithet elsewhere in Ugaritic literature (see Ep. 49). A number of terms in other texts may also prove to be epithets, but are at present attested only in fragmentary contexts: šr (KTU2 1.9:4 (?); 1.12:II:50–51; 1.104:14; 1.147:11),54 ad (KTU2 1.176:23),55 adr (KTU2 1.176:19),56 mšmr (KTU2 1.174:9),57 il d[pid] (KTU2 1.15:V:26–27),58 il šdy d mlk (KTU2 1.108:12).59

54 See DULAT, 842, s.v. šr (III). Cf. il šr “Ilu the prince” (Ep. 12). The immediate context of šr in KTU2 1.12 is actually well preserved, but the fragmentary state of much of the preceding portions of the text makes it difcult to determine the nature of the actors in this section. For recent studies of part or all of this text, see Dietrich and Loretz (2000), 1–141 and Sanders (2001), and cf. the discussion in the present study of amt yr (Ep. 23). 55 The term ad occurs elsewhere as a component of an epithet of Ilu (see Ep. 6), but the fragmentary nature of KTU2 1.176 makes it difcult to ascertain if the term there functions as an epithet as well. 56 Contrast DULAT, 21: adr r [“noble(s) of TN(?).” 57 DULAT, 593 (with bibliography) considers this term to be a possible divine epithet. 58 Cf. TO I, 547: “le dieu au grand coeur”; de Moor and Spronk (1982b), 180: “Ilu the Good-hearted”; Greenstein, UNP, 29: “El the Com[passionate . . .].” Most recent studies of KTU2 1.15, however, do not offer a translation of this expression. See ARTU, 210–211; MLC, 308; Pardee, CS I, 339; RTU, 218, n. 186. In this case, of course, the problem is only the restoration, since il d pid itself occurs as a component in two Ugaritic divine epithets (Epithets 66 and 111). 59 Cf. TPM, 82: “le dieu Šadayyu, le chasseur (de?) Milku.”

THE EPITHETS

EPITHET 1 ab “father” Epithet of il (1.123) abn “our father” Epithet of il (1.12)

Contexts 1. KTU 2 1.123:11 1 [lm (.)] ab . w ilm 2 [w ]lm . lm i[ l(. . .)] 3 []lm .il r .

[Hail,]2 O father and (the rest of ) the god[s]! [And] hail, hail, O I[lu(. . .)] [H]ail, O Ilu the prince!

2. KTU2 1.12:I:9 kbdn .il .abn 10 kbd k i . tikln 11 dn . km . mrm . tqrn

Our innards, O Ilu our father, (Our) innards they consume like re,3 Our insides4 they gnaw like. . . .5

9

1

For the reading and reconstruction of this context, see especially Pardee, TR, 691–692 and 696–698 and cf. de Moor (1970b), 312–313; Dietrich, Loretz and Sanmartín (1975a), 542; TRU, 216 and KTU2. In line 1, Virolleaud (1968), 584–585 read ab.w il [“père et dieu]” and his reading and interpretation have recently been followed by del Olmo Lete and Sanmartín, DULAT, 3. According to Pardee, TR, 692, 697, both il ªmº (“gods”) and il ªtº (“[mother]-goddess/[mother]-goddesses”) are epigraphically (and contextually) possible and he refrains from translating the word (see ibid., p. 694), but in RCU, 151 he subsequently opts for il ªmº“the gods.” For i[l(. . .)] “O [lu(. . .)]” (line 2), see below, n. 13, p. 6. 2 Levine and de Tarragon (1984), 658–659 discuss the use of lm “hail!” in salutations in Ugaritic and compare Biblical Hebrew wlv “hail!” One may also note the comparable use of Akkadian ulmu “well-being, health” at the beginning of salutations directed towards deities or humans, such as STT 28 I, 40: lulmu ana dAnim dEnlil u dEa il ni rabûti “may there be well-being for the great gods Anu, Enlil, and Ea!” Contrast Pardee, TR, 696: “On ne peut guère douter que dans cette dernière formule [lm mrpi, etc. in KTU2 1.161–AR] il s’agisse du génitif objectif: on souhaite que le bien-être soit accordé à Ammur pi de la part des divinités invoquées. Mais en est-il de même lorsqu’il s’agit du lm en rapport avec des divinités [in KTU2 1.123—AR]? Celles-ci ont-elles besoin qu’on leur souhaite le bien-être?” 3 In the expression kit tikln, the verb kl (G), lit. “to eat,” has a metaphorical sense “to consume, destroy”: cf., for example, the biblical epithet of the God of Israel vak tlka “like a consuming re” (Ex. 24:17). The same metaphorical sense occurs with Arabic akala “to eat.” Cf., for example, att yatiyan biqurb nin takuluhu nn ru “unless he showed us a sacrice Consumed by re (From heaven)” (Q. 3.183). For the use of the Akkadian cognate ak lu “to eat” with reference with re, see CAD A/1, 254.

4

epithet 1

Similar to the above translation, the majority of scholars render the epithet as “(our) father,” or the like.6 4 The parallelism kbd // d, lit. “liver” // “breast,” is surely to be understood as equivalent to kbd // lb “liver” // “heart,” which occurs in the next two lines (12–13). These three terms for organs—liver, breast and heart—here refer more generally to the inner part of the body. Cf. the broad use of Akkadian libbu to signify not only “heart,” but also “abdomen, entrails, womb” (CAD, L, 165–167), and the metaphorical use as “inside (or inner part) of a building, an area, a region, of a container, parts of the human body . . .” (CAD, L, 167–169). As a preposition, moreover, (ina) libbu/i, lit. “in the heart,” signies “in, among” (CAD, L, 172–174). Cf. the equivalent use of Hebrew blb / bblb (Ez. 27:4,25,26,27; Jonah 2:4), lit. “in the heart of,” with reference to the midst (of the sea). Akkadian kabattu, cognate to Ugaritic kbd, is similarly used with the sense “inside of (the body)” (CAD, K, 12). For the use of d “insides (lit. breast),” cf. Akkadian irtu “chest, breast” (CAD, I/J, 183–187), which occurs in the expression ina irti with the meaning “in the midst of ” (e.g., ina irat kigalle “in the midst of the nether world” [VAB 4 60 I:36]). 5 Cf. DULAT, 43, s.v. -k-l “to devour” and idem, 711–712, s.v. q-r- “to nibble, gnaw.” There is no precedent in Ugaritic for the use of the verb qr with the meaning to “gnaw.” The only other occurrence of this verb (KTU2 1.16:V:29) should be understood as “to pinch off (a piece of clay as raw material for the divine creator).” For the latter use of Ugaritic qr and its cognates in Hebrew (rq in Job 33:6) and Akkadian (kar u), see Cohen (1997), 30; RTU, 236, n. 274 and the bibliography cited in thetwo studies. A precedent for the meaning “to gnaw” is supplied by the Akkadian word pair ak lu // kar u in 4R2 56 iii 40,44 and KAR 239 ii 15 (see CAD, K, 210; the translation “crushed” in CAD should be changed to “gnawed”). A fragmentary version of this text even occurs among the Akkadian texts from Ugarit. See Nougayrol (1969), 396, lines 16–17. Prof. Cohen notes as follows: DULAT, 570 translates “our chests bite us like cubs (?),” while on p. 712 the translation is “our chests like puppies they nibble.” According to the parallelism, only the second translation would be syntactically and grammatically plausible. However, both the translation of the verb tqrn “they nibble” and of the substantive mrm “puppies” are less than likely. The adverbial expression kit “like re” modifying the parallel verb tikln “consumes” together with the semantically equivalent Biblical Hebrew epithet tlka vak “like a consuming re” (see n. 3, p. 3), as well as the Akkadian evidence supplied by the word pair ak lu // kar u (see immediately above), all provide strong evidence that tqrn must refer to destructive gnawing or the like and not to the innocuous nibbling of puppies. As for the translation of mrm “puppies,” as derived from Akkadian mru, it must be emphasized that the Akkadian word for “puppy” is mr nu (CAD, M/2, 105–106), while the relevant meaning of mru are “foal (donkey or horse), calf ” (CAD, M/2, 229–230). On this distinction, see especially Held (1970), 32–40. Needless to say, the meanings “foal (donkey or horse), calf ” also do not t the context of destructive gnawing. Therefore, there is no plausible translation of Ugaritic mrm at the present time. 6 In context 1, ab is translated as follows: Virolleaud (1968), 585: “père”; de Moor (1970b), 312: “the Father”; Dietrich, Loretz and Sanmartín (1975a), 542: “Vater (der GötterSöhne)”; CU, 161: “le père”; TRU, 217: “Padre”; TR, 694: “Père” (RCU, 151: “Father”); CR, 343: “father”; DULAT, 3: “father.” It should be noted that KTU1, 124 incorrectly read il for ab, which was followed by Levine and de Tarragon (1984), 658 and Foley (1987), 71. In both studies il was translated as the divine name “El.” The reading was corrected in KTU2 (see Pardee, TR, 692, n. 6). In context 2, il abn is translated as follows: Virolleaud (1935), 248–249: “El notre père”; CML1, 71: “El our father”; MKT, 55: “El, unser Vater”; TO I, 334: “El notre père”; PLM, 122: “El, our father”; MLC, 481: “Ilu, padre nuestro”; ARTU, 129: “Ilu, our father”; Parker, UNP, 188: “El, our father”; Dietrich and Loretz, TUAT III/6, 1203: “El, unser Vater”; RTU, 162: “El our father.”

epithet 1

5

Parallels to the Epithet Context 1: ab w il ªmº (word pair)) // i[l(. . .)] // il r.7

Discussion This epithet occurs twice in the Ugaritic corpus, once in the form ab “father” and once in the form abn “our father,” and each time refers to Ilu, the head of the Ugaritic pantheon and father of mankind and the gods. The interpretation of ab “father” as an epithet of Ilu is based mainly on KTU2 1.12:I:9 (context 2), for which there is a scholarly consensus in favor of the translation of il abn as “Ilu our father.”8 In that text, two female divine beings, subsequently explicitly named as Tl, the maidservant of Yari, and Dmgy, the maidservant of Airatu,9 address Ilu, describing their pain. Some scholars relate the general content of KTU2 1.12 to that of KTU2 1.23.10 Although their genre would appear to differ, both texts relate the birth of deities or supernatural beings: in KTU2 1.23 the gods  r and lm and in KTU2 1.12 the qmm and aklm.11 In KTU2 1.23:32,43, Ilu is addressed with the reduplicated simple epithet ad ad “father, father” (Ep. 6). It can hardly be coincidental that of all the Ugaritic texts containing mythological or epic narratives, only KTU2 1.12 and KTU2 1.23 contain simple epithets (composed of a single component) with the meaning “father,” both referring to Ilu. KTU2 1.123 is best analyzed as a blessing that is formally based on what would appear to be an otherwise unknown version of a god list.12 7 In context 2, abn occurs in apposition to il “Ilu” in a tricolon in the form of staircase parallelism. In accordance with the structure of straircase parallelism, common in both Ugaritic and Biblical Hebrew poetry, there is no parallel to the vocative il abn “O Ilu our father” in the second and third stiches. See the classic discussion of this structure by Greenstein (1974), 96–97. Cf. also Cohen (1975), 14–16; idem (1999), 75, n. 15. 8 See the references in n. 6, p. 4. 9 KTU2 1.12:I:14–17. Cf. Epithets 22 and 23, respectively. 10 See MLC, 477 and n. 6. 11 For the general context of KTU2 1.12 and the two women/goddesses, see Epithets 22 and 24 and the bibliography cited therein. 12 The literary genre of KTU2 1.123 is disputed. Virolleaud (1968), 584–585 classied the text as a god list. According to de Moor (1970b), 312, the text is a “benediction, to be classied with the literary genre of the hymns and prayers. . . .” Dietrich, Loretz and Sanmartín (1975a), 542 initially took the text to be a god list containing references to lm-sacrices for certain deities, but in KTU2, 135 they classify it as a “prayer, liturgy?,

6

epithet 1

The initial section of the text (context 1), which is delimited by the use of lm “hail” and by a dividing line at the end of line 3, begins with a blessing of well-being for ab w il ªmº “father and (the rest of ) the gods,” followed by similar blessings for two aspects of Ilu, namely, i[l(. . .)] “Ilu(. . .)”13 and il r “ Ilu the prince” (Ep. 12). The same blessing is subsequently implicitly directed towards the deities listed in the main body of the text, which is followed by a conclusion where the term lm “hail” again repeatedly occurs. The fact that only aspects of Ilu are mentioned by name in the rst section and that ab “father” is there contrasted with the rest of the gods suggests that the epithet ab refers to Ilu, in accordance with the use of abn “our father” in context 2 and the use of the same component in ab bn il “father of the children of Ilu” (Ep. 3), which also most likely refers to Ilu as father of the entire pantheon. At Emar, Dagan was similarly referred to as abma “the father.”14 Akkadian abu “father” likewise occurs in texts from Mesopotamia as a title of respect of several gods: abu dEnlil “father Enlil” / abu dSîn

scribal exercise.” Del Olmo Lete, CR, 345 identies the text as a “ ‘eulogy’, which is also a litany.” Pardee, RCU, 150 tentatively terms the text “a prayer for well-being.” For the relationship between KTU2 1.123 and the Ugaritic god lists, see Pardee, TR, 694–695 and the bibliography cited therein. As noted by Pardee, ibid., 695, the deities listed in KTU2 1.123 deviate signicantly from those of the known Ugaritic god lists (for the latter texts, see Pardee, RCU, 11–24). 13 Most scholars reconstruct i[l ] “Ilu.” A considerable portion of the right side of the tablet is broken off, and Pardee, TR, 697–698 thus tentatively proposes several possible longer reconstructions. Unless a duplicate be found, there is probably no way of conclusively determining the original text, but Pardee’s reconstruction i[lib] is particularly attractive due to the occurrence of the same deity at the head of a number of god lists, as noted by Pardee. There is no consensus as to the origin and nature of ilib. Cf. Albright (1968), 122–123; Nougayrol (1968), 44–46; Cazelles (1969), 40; Roberts (1972), 34–35; CMHE, 14–15; Lipiski (1973), 198–199; Dietrich, Loretz and Sanmartín (1974), 450–451; Rainey (1975), 78–79; de Moor (1976), 331; Wyatt (1977), 289; Cohen, BHL, 73–74, n. 144; CU, 154–157; Cooper (1981), 342–343; Lambert (1981), 299–301; Xella (1981), 85–93; Polselli (1982), 21–26; Sponk (1986), 147–148; Puech (1986–87), 21; Margalit (1989a), 268–269; Lewis (1989), 56–59; Boda (1993), 13; CR, 72–74; TR, 187, 296–299; Healey (1999), 447–448; DULAT, 52; Feliu (2003), 270. The present author would suggest that ilib in the god lists is a proper name referring to a hypostasis of Ilu, in accordance with his epithets ab / abn “father” / “our father” (Ep. 1) abd ab bn il “father of the children of Ilu” (Ep. 3), as opposed to the common noun ilib (cf. ilibh “his ilib,” etc.) in the Epic of Aqhat, which apparently refers to a divinized ancestor. 14 See the discussion by Feliu (2003), 240, n. 170–2 and cf. Fleming (1993), 88–89, n. 5.

epithet 1

7

“father Sîn” / abu dEa “father Ea.”15 For abn “our father,” cf. [d ]Anum abni “Anum, our father.”16 ab is also attested in texts from Ugarit as a component in personal names.17

15 Gilg. XII, 62/63/76. For additional examples of abu “father” as a divine epithet, see CAD, A/1, 71 meaning 2c and AG, 1. 16 BMS, 61:7. 17 PTU, 86–87; Sivan (1984), 194–195. Note especially the theophoric PN ilabn “Ilu-is-our-father” (cf. Smith, UBC I, 186). Cf. Fowler (1988), 44–46, 334.

EPITHET 2 ab adm “father of mankind” Epithet of il (1.14)

Contexts 1. KTU2 1.14:I:37 w b lmh 36 il . yrd b hrth 37 ab .adm 2. KTU2 1.14:I:43 mlk [.] r abh 42 yar . hm . drk[t]

43

k ab . adm

And in his (Kirta’s) dream Ilu descended, In his vision, the father of mankind. Does he (Kirta) desire the kingship of the bull, his father,1 Or the authority of the father of mankind?

3. KTU2 1.14:III:32 (= V:43; VI:13) udm . ytna .il Udm, the gift of Ilu, w un 32 ab .adm . And the present of the father of mankind. 4. KTU2 1.14:III:47 (= VI:31–32) d b lmy .il . ytn Which in my (Kirta’s) dream Ilu gives, 47 b rty .ab . adm In my vision, the father of mankind. 46

Similar to the above translation, almost all scholars render this epithet as “the father of Man / mankind,” or the like.2

Greenstein reads this stich differently. See the discussion of r abh (Ep. 108), below. 2 Ginsberg ANET, 143: “the Father of Man”; KME, 86: “der Vater der Menschen”; MKT, 89: “der Menschenvater”; TO I, 509: “le Père des hommes”; PLM, 38; “the Father of Man”; CML2, 83: “the father of mankind”; MLC, 291: “el Padre del hombre”; AD, 159: “il Padre degli uomini”; ARTU, 193: “the Father of man”; Greenstein, UNP, 13: “the Father of Man”; Pardee, CS I, 334: “the father of mankind”; Dietrich and Loretz, TUAT III/6, 1219: “der Vater der Menschen”; RTU, 183: “the Father of Man.” DULAT, 3: “father of mankind.” 1

epithet 2

9

Parallels to the Epithet Contexts 1, 3, 4: il // ab adm. Context 2: r abh // ab adm. In six out of seven occurrences, the epithet ab adm serves as the B-word to il, the personal name of the deity. In the seventh occurrence it serves as the B-word to r abh, another epithet of il.

Discussion The epithet ab adm “father of mankind” occurs seven times in the Ugaritic corpus and refers to Ilu, the head of the Ugaritic pantheon and father of mankind and the gods. The elements ab “father” and adm “mankind” form a construct chain. All seven occurrences of the epithet are in the Epic of Kirta.3 Gray proposed that in the present epithet ab “father” refers merely to a social, and not physical, relationship between the deity and the people. Moreover, he claimed that adm here may have a more restricted sense of “community.” ab adm would then mean “He in whom the community is integrated.”4 According to Caquot, the epithet ab adm may well describe Ilu metaphorically as the protector of humans and, in particular, of the king, in accordance with his role in the Epic of Kirta, although he admits the possibility that it refers to the creation of humanity by Ilu.5 The interpretation according to which the epithet refers to Ilu specically as the creator of mankind, however, seems the simplest and preferable.6 It would appear signicant that ab adm is attested to date only in the (anthropocentric) Epic of Kirta and not in the (theocentric) mythological texts. I.e., it occurs in a literary genre which concerns the meeting of the world of men and the world of the gods. Furthermore, it occurs only in scenes where the human protagonist successfully supplicates Ilu to grant him offspring. The epithet

3

See Parker (1977), 166–167 and idem (1989), 164. Gray, LC, 159. 5 Caquot, TO I, 57. 6 See, for example, Rendtorff (1967), 169; Kapelrud (1980), 3; Korpel (1990), 235–236. 4

10

epithet 2

thus serves to present Ilu as one who is able and willing to care for his creatures. This divine attribute is similarly expressed by the Arabic divine epithet

 un “Preserver.”7 Many scholars have compared ab adm with bny bnwt “the creator of creatures” (Ep. 29), which refers to Ilu more generally as the creator of the world, including mankind and the gods.8 As the latter epithet refers to Ilu’s relationship with both mankind and the gods, it quite naturally occurs in both the anthropocentric Epic of Aqhat (KTU2 1.17:I:23) and theocentric mythological texts. With respect to the Epic of Aqhat, bny bnwt occurs in a context dealing with a request by the protagonist that Ilu grant him an heir, much like the general context of ab adm in the Epic of Kirta. Thus, in both epics these epithets express Ilu’s patronage of mankind.9

7 See Gimaret (1988), 270–271 and his discussion of

 li-alqihi “who preserves His creation.” 8 E.g., Virolleaud (1949), 81; MFL, 63; GA, 54; EUT, 47; Fensham (1972), 48–49. 9 Cf. Pope, EUT, 47, who connects the use of ab adm and bny bnwt in the respective epics and notes that in each case Ilu is responsible for human fertility. [ The epithet ab adm “father of mankind” is semantically paralleled by Akkadian abi alm t qaqq[adi ] “father of mank[ind],” referring to ama (KAR 184 r.:43). Cf. also dNin-ti-ug5-ga ummi alm t qaqqadi “Nin-ti-ug5-ga, mother of mankind” (KAR 41, 4) and ummi ni “(Itar) mother of people” (KAR 174, IV:14).—JNF]

EPITHET 3 ab bn il “father of the children of Ilu” Epithet of il (1.40; 1.122)

Contexts 1. KTU2 1.40:41 (= 7 [reconst.]; 16 [reconst.]; 24 [reconst.]; 33; 1.122:2 [reconst.])1 yti . lab bn il (A sacrice) shall be offered to the father of the children of xIlu, 42 yti. l d[r . bn .il . It shall be offered to the circle of the children of Ilu, l ]mprt . bn il To the assembly of the children of Ilu, 43 l kmn [ . w nm .] hn [r]/ To kmn [and nm]: Here is a donkey (1.40:9, 17, 25: / a ram).

Most scholars render the epithet either as “the father of the sons of Ilu,”2 or the like, similar to the above translation, or as “the father of the gods,”3 or the like.

1 KTU2 1.40 is one of the few Ugaritic texts for which duplicates have been found (KTU2 1.84; 1.121; 1.122; 1.153; 1.154). See Pardee, RCU, 77–78 and idem, TR, 92–142, 686–690, 807–808. None of these texts, however, is well preserved and the epithet under discussion is not otherwise extant. The reconstructed occurrence in KTU2 1.122:2 has been included in the present discussion because the approximate context of the epithet has been partially preserved, allowing reconstruction (see KTU2, ad loc). 2 Hrozny (1932), 171: “au père des ls de l ”; van Selms (1971), 241: “the father of the sons of El”; de Tarragon, TO II, 149: “le père des ls de El”; de Moor and Sanders (1991), 285: “the father of the sons of Ilu”; TR, 98: “au père des ls de Ilu” (RCU, 83: “the father of the sons of Ilu”); DULAT, 3: “father of the sons of DN.” 3 Eissfeldt (1951), 63 “dem Vater der Götter”; EUT, 88: “the Father of the Gods”; Caquot (1962), 210 and idem (1979), 1410: “le père des dieux (c’est-à-dire El)”; LC, 204: “the Father of the gods”; Rendtorff (1967), 169: “the father of the gods”; TRU, 260: “padre degli dèi”; CR, 149: “the father of the gods”; RTU, 347: “the father of the gods” (cf. p. 345, n. 16).

12

epithet 3 Parallels to the Epithet

Context 1: ab bn il // dr bn il // mprt bn il // kmn w nm.

Discussion The epithet ab bn il “the father of the children of Ilu” occurs at least six times in the Ugaritic corpus (four of these occurrences are reconstructed).4 It refers to Ilu, the head of the pantheon and father of mankind and the gods. The identication of the referent of this epithet is clearly indicated by the context and is accepted by almost all scholars. It implies that Ilu is the ab “father” of the bn il. The latter component also occurs in the parallel terms dr bn il “the circle of the bn il ” and mprt bn il “the assembly of the bn il,” but its meaning remains disputed. Scholars who translate bn il as “the gods” (see n. 3, p. 11) believe that bn il refers to the entire pantheon. The construct plural noun bn “children of ” would presumably signify members of a group, each having the status of a il “god.”5 The translation of bn il as “the children of Ilu,” implying a familial relationship with Ilu, does not necessarily exclude the interpretation of bn il as referring to the entire pantheon, since Ilu is commonly thought to be responsible for the creation of all the gods and, as such, is their theological/cosmological father.6 Some scholars, however, believe the “children/sons of Ilu” 

4

According to KTU 2’s edition of KTU 2 1.40, the text as it is preserved today contains a total of ve occurrences of this epithet (three of which are reconstructed). In a personal communication, however, Prof. Pardee kindly noted that “given the structure of RS 1.002 [= KTU2 1.40 —AR], it was remove certainly present six times in that text in its original state.” See Pardee (1991), 1189. The total number of occurrences of the epithet would then be seven, ve of which are reconstructed. 5 This meaning of bn clearly occurs in locutions such as pr bn ilm “assembly of the gods” (KTU 2 1.4 III:14), where the construct plural bn is followed by the plural ilm “gods.” Cf. Hebrew yla ynb “the gods” (Ps. 29:1; 89:7) and Phoenician kl dr bn lm “the entire circle of the gods” (KAI 26 III: 19). See Smith, UBC I, 287, n. 116. 6 Cf., for example, Herrmann (1982), 100; Kloos (1986), 16–17; de Tarragon, TO II, 146, n. 32; and the discussion of bn il “the son of Ilu” (Ep. 26). Van Selms (1971), 241 explains the apparent tautology as follows: “The existence of the phrase [ab bn il “the father of the sons of El”—AR] proves that bn il, though written with a worddivider in line 25, was no longer felt as ‘the sons of El’, but rather as ‘the pantheon’.” Note that the alleged epithet of Ilu, *ab ilm “father of the gods” (Gray [1966], 192), is not attested.

epithet 3

13

to be a more restricted group of deities. According to Cunchillos, for example, the bn il were the children of Ilu before Balu entered the Ugaritic pantheon.7 KTU 2 1.65:1–4 contains the same list of gods and groups of gods that occurs in the present context: il bn il dr bn il mprt bn il rmn w nm “ Ilu, bn il, the circle of the bn il, the assembly of the bn il, kmn(!) and nm.” Most of the rest of the text refers to various attributes and objects apparently belonging specically to Ilu.8 This suggests that the component il in bn il is likewise the divine name Ilu. KTU2 1.123:1 reads ab w ilm “father and the gods,” where ab “father” would appear to be an epithet of Ilu and ilm “gods” undoubtedly includes the deities subsequently listed in lines 4ff. (and most likely refers to the entire pantheon). This list contains the name bl (line 4), which indicates that it is not comprised solely of a group of gods thought specically to be the (biological) children of Ilu, since Balu was apparently the biological son of Dagnu.9 The epithet ab “father” (Ep. 1) in KTU 2 1.123 would thus likewise seem to refer to Ilu as “father” vis-à-vis various gods regardless of their specic genealogy (and most likely vis-à-vis the entire pantheon).10 It therefore seems most likely that in KTU2 1.40 ab bn il is to be translated “the father of the children of Ilu” and taken solely to refer to the totality of the gods. Cf. the Akkadian epithet abu il ni “father of the gods,” attributed to various gods, in particular Anu, Aur and Enlil.11 The component bn il of the Ugaritic epithet is semantically parallel to Akkadian m r + DN “children of DN.” Compare, for example, 8 m r dLisin “8 children of Lisin”12 and 13 m r d Nin-MAR.KI-ke4 “13 children of Nin-MAR.KI.”13

7

Cunchillos (1976), 111 (cf. pp. 47–112). See also Herrmann (1960), 246–247. For this text, see TR, 691–706 and the bibliography cited therein. 9 See the discussion of bn dgn “the son of Dagnu” (Ep. 28). For the alternative possibility (less likely in the opinion of the present author) that Dagnu was considered both Balu’s step-father and biological half-brother, see Pardee, CS I, 263, n. 190. 10 See the discussion of ab / abn “father” / “our father” (Ep. 1). 11 See AG, 1–2. For Eblaite a-mu dingir-dingir-dingir “father of the gods,” referring to Enlil (i-li-lu), see Archi (2004), 322, n. 14 (courtesy Prof. J.-M. de Tarragon). For the Hittite equivalent as an epithet of Kumarpi, see ibid., 319. 12 CT 24, 26:118 (see Litke [1998], 75–76 and cf. AG, 122). For Lisin, see Michalowski (1987–90), 32–33. 13 CT 24, 48:17 (see Litke [1998], 125–126 and cf. AG, 122). For Nin-MAR.KI, see Sallaberger (2001), 463–468. 8

EPITHET 4 ab nrm “father of raptors” Epithet of hrgb (1.19)

Contexts 1. KTU2 1.19:III:15 b ni . nh . w ypn 15 y d . hrgb . ab . nrm

Lifting up his eyes he saw, He perceived Hrgb, father of raptors.

As opposed to the above translation, most scholars understand the nrm to refer to a specic type of bird of prey.1

Parallels to the Epithet There is no parallel to this epithet in the single context in which it occurs. Many scholars, however, note the female counterpart um nrm “mother of raptors” (Ep. 21), which occurs in KTU2 1.19:III:29 as an epithet of ml.

Discussion The epithet ab nrm “father of raptors” occurs once in the Ugaritic corpus and refers to Hrgb, who was apparently a minor aviform god somehow associated with large birds of prey. This is evident from the

1 Herdner (1949b), 12: “le père des aigles”; Gaster, Thespis, 363: “the father of the griffons”; Ginsberg, ANET, 154: “the vultures’ father”; CML1, 63: “the father of the eagles”; KME 133: “den Vater der Adler”; MKT, 79: “den Vater der Adler”; TO I, 451: “le père des rapaces”; PLM, 25: “Father of the eagles”; CML2, 118: “the father of the eagles”; MLC, 394: “el padre de las águillas”; AD, 211: “il padre delle aquile”; ARTU, 257: “the father of the eagles”; Parker, UNP, 73: “Father of Birds”; Pardee, CS I, 353: “father of the hawks”; Dietrich and Loretz, TUAT III/6, 1296: “den Vater der Adler”; RTU, 304: “the father of the falcons.” Margalit (1989a), 161: “father of the hawks” DULAT, 650 translates “the father of the eagles,” but remarks that nr signies “ ‘bird of prey’, conventionally ‘eagle’ or ‘falcon’.”

epithet 4

15

epithet itself and from the broader context, which makes reference to knp hrgb “the wings of Hrgb” (1.19:III:16,22,26) and in which hrgb functions as the subject of the verb dy “to y” (1.19:III:28). The epithet is the masculine counterpart of um nrm “mother of raptors” (Ep. 21), which refers to the minor aviform goddess ml in the same general context. Both epithets occur solely in KTU 2 1.19 and solely with respect to Hrgb or ml; they would thus appear to have a specic function with respect to this particular text, namely, to describe the nature of the two deities as they appear in the text. The component ab is translated as “father” by all scholars, but there is no consensus as to the meaning of nrm. In KTU 2 1.2:IV, Ugaritic nr clearly refers to a bird of prey which attacks its victim, i.e., an eagle or a smaller bird such as a hawk or falcon (clearly not a vulture). The same is true of certain passages in the Epic of Aqhat, in particular KTU2 1.18:IV.2 The majority of scholars thus render ab nrm as “father of eagles” or “father of hawks/falcons.”3 On the other hand, in KTU2 1.19:III, the nr is understood to be a bird that ocks over the corpse of the already dead Aqhatu and would devour him, which would be more suggestive of the typical behaviour of the vulture, even though various types of eagles are sometimes known to eat carrion.4 Ginsberg thus translated ab nrm as “the vultures’ father,” and was followed by Gaster.5 Biblical Hebrew rvn clearly refers to the vulture in Micah 1:16 and Job 39:27–30, but elsewhere it can also refer to the eagle.6 The meaning “eagle” for both the Biblical Hebrew and Ugaritic terms is further supported by the West-Semitic word naru, which occurs in a SumeroAkkadian lexical text as a synonym of erû, the usual Akkadian term for “eagle”: [Á] te-ªeº muen = e-ru-ú = na-á-ru (MSL 8/2, 172:26).7 It

2 As is often noted, the accounts in both texts are likely based on the sport of falconry. For an argument against such an interpretation, see Reiter (1990). 3 See above, n. 1, p. 14. 4 With respect to eagles native to the Middle East, Paz (1989–90), 296, for example, notes that the golden eagle (Aquila chrysaetos) sometimes gathers around carcasses. I would like to thank Prof. Pardee for calling my attention to this general fact. 5 See above n. 1, p. 14. Gaster, Thespis, 362, n. 31, however, identies nr as either “griffon” or “eagle.” 6 For Biblical Hebrew rvn, see Aituv (1968), cols. 976–978. For a complete history of the Hebrew term, see Talshir (1999). Cf. also Topel (2003), 403–406, who discusses the dual meaning of “eagle / vulture” for Biblical Hebrew rvn and Greek ’. 7 Cf. CAD, N/2, 79. The word naru is attested only here in Akkadian and there is no reason to believe that it is anything other than an attempt by the Akkadian scribe

16

epithet 4

should be stressed that Akkadian erû is never attested with the meaning “vulture,”8 which in Akkadian is referred to by the term zbu (CAD, Z, 106). It thus seems most likely that in Ugaritic, as in Biblical Hebrew, nr refers to any large bird of prey, and not specically to the “vulture” or the “eagle.” In the present study the epithet is thus translated “father of raptors.”9 Whatever the exact meaning of nr in the present epithet may be, as noted by Pomponio and Xella ab nrm semantically parallels Eblaite BE Ámuen Ámuen “lord of eagles,” attributed to the deity Adarwan.10 The divine name hrgb has been the subject of much etymological speculation.11 In the present study, such attempts are generally consid-

to demonstrate his knowledge of the West-Semitic equivalent of the usual Akkadian term for “eagle.” For this inclination in Akkadian lexical texts, see Nili (2004), 1–2. For a detailed discussion of this case, see ibid., pp. 236–239, and the additional notes by C. Cohen quoted there. 8 CAD, E, 324–325. 9 Following TO I, 451. Cf. Margalit (1989a), 340–341, n. 4 and, especially, the detailed discussion of Ugaritic nšr in the context of KTU2 1.2 by Smith, UBC I, 343–345. Smith concludes that “As some Semitic languages use the root [nšr —AR] for either the eagle or the vulture or both, the word in Ugaritic may represent a wider category, perhaps a large bird of prey . . . As a possible translation, R. Fuller (personal communication) suggests ‘raptor’ . . .” (pp. 344–345). 10 Pomponio and Xella (1997), 16–18. 11 Virolleaud (1936a), 163 related hrgb to Akkadian argabu (= arkabu/erkabu). For the Akkadian vocable, see CAD, A/2, 253; CAD, I/J, 177; AHw, 67 and 1544. Virolleaud has been followed by a number of scholars [CML1, 137, n. 13; AHw., 67; Astour [1967], 170, n. 5; TO I, 451, note (v)]. The primary attestation of the Akkadian word is in a lexical text concerning birds between atmu : lid nu = m r iri “edgling” and suttinnu = [ g]ilgid nu “bat” as a synonym of the equally obscure erkabu (MSL 8/2, 173, line 39). Although the meaning of argabu is not certain, the above cited context clearly has no relationship with birds of prey. In addition, von Soden, AHw., 1544 claims that the Akkadian term is a loanword from Sumerian. If this is true, it seems exceedingly unlikely that such a rare Sumerian loanword in Akkadian would be further borrowed into Ugaritic. Cf. Aartun (1986), 16, who correctly rejects the etymology from argabu, although his own proposal to derive hrgb from Arabic hir bun, hirabun “groß (von Gestalt), groß gewachsen (auf Personen bezogen)” is hardly more convincing. Pardee, CS I, 353, n. 110, similarly cites Arabic hirabun, noting that it means “rapid” when said of a camel. Cooper (1988), 23, n. 16 relates hrgb to Arabic haaba, which he claims is a synonym of Arabic amala “to strike someone with a stick,” the latter recalling the parallel name ml, for which see the discussion of um nrm (Ep. 21). He thus proposes the translation “Striker.” Gaster, Thespis, 363 translates hrgb as “Softie,” deriving the name from the root rgb “to be gentle” (ibid., 362, n. 31). Margalit (1984), 144 analyzes hrgb as “hr ‘mountain’ + gb = Ar. gwb ‘ramble’ and/or gbb “y,” i.e., “mountain-yer / rambler.” He also suggests paronomasia with the root HRG “kill,” i.e., “killer-father” (h-r-g-abu). Watson (1996), 74 believes that hrgb reects Hurrian argaba “weapon.” De Moor, ARTU, 257, n. 217 relates the name to the Biblical toponym bgra (Deut. 3:13).

epithet 4

17

ered worthless, because the lack of context usually precludes the possibility of proving the etymology of proper nouns, even when dealing with literary names.12 In the present author’s opinion, the only reliable contextual evidence available for hrgb is that it is the name of a deity related to large birds of prey. hrgb could thus conceivably be the name of a type of raptor, or refer to a distinctive characteristic of such birds. None of the etymologies mentioned above in n. 11 p. 16, however, meets such a criterion.13

12

In the case of Ugaritic literary names, the story in which the name occurs indeed comprises a context, but in most cases the context is too general and/or its interpretation too uncertain to enable one to ascertain the exact meaning of the name, given our present knowledge of the Ugaritic language. 13 Even Akkadian argabu, which apparently refers to some type of ying creature (see above), can hardly be relevant in the present context, as it is clearly not a raptor or anything resembling one. With respect to the comparison with Arabic hirabun, Prof. Pardee kindly added in a private communication that “the meaning ‘rapid’ attested for the animal world [is] not implausible as an epithet of a raptor.” While the rvn is indeed renown for its speed (cf. 2 Sam. 1:23; Jer. 4:13; Lam. 4:19), in the opinion of the present author the fact that the Arabic term is used with respect to camels, but apparently not with respect to birds (see Lis n al-arab, Vol. I, 783–784; T  al-ars, Vol. IV, 391–392), signicantly reduces its validity as an etymology here. Cf. del Olmo Lete and Sanmartín, DULAT, 346, who state that the etymology of hrgb is uncertain.

EPITHET 5 ab nm “father of years” Epithet of il (1.1; 1.2; 1.3; 1.4; 1.5; 1.6; 1.17)

Contexts 1. KTU2 1.4:IV:24 (= 1.1:III:24; 1.2:III:5 [reconst.]; 1.3:V:8 [reconst.]; 1.5: VI:2 [reconst.]; 1.6:I:36; 1.17:VI:49) 23 tgly . d . il . She comes to the dwelling of Ilu, w tbu 24 qr . mlk . ab . nm And enters the residence of the king, the father of years. 2. KTU2 1.2:I:101 9 [x]xt . m . tpln . b gb[l ] 10 ab . nm .atm . tq[ ]

.... The father of years (?) . . .

Similar to the above translation, many scholars interpret nm as the common noun “years.”2 Others interpret it as a proper name3 or as a common noun or adjective, “exalted (ones),” or the like.4 1 The reading and translation of this context is not certain. According to KTU2, the rst three letters of ab nm are poorly preserved (see the transcription). Gordon, UT, 179, and Gibson, CML2, 40, read only nm, without ab (Gordon considers even nm questionable). Ginsberg, ANET, 130, leaves the entire line untranslated. Del Olmo Lete, MLC, 169, reads a(?)b.nm, but does not translate any of line 10. Smith, UBC I, 260, 261, 265, reconstructs [ab].nm, but does not consider the translation “father of years” certain. He explains the epigraphic difculty as follows: “[ab]: CTA shows the lacuna [-] where KTU reads a*(?)b*. The space containing KTU’s readings is very damaged. If they were accurate, they would sit somewhat above the other signs in this line. CTA and KTU read a word-divider after nm while V[irolleaud—AR] and Horwitz (1972:48) do not [-]: KTU reads ]x[ at the end of the line.” 2 Virolleaud (1931), 198: “Père des années”; Albright (1932), 197: “the father of years”; TO I, 204: “père des ans”; CML2, 59: “father of years”; ARTU, 52: “the Father of Years”; Day (1994), 35–36, Smith, UNP, 127: “the Father of Years”; Parker, UNP, 62: “the Father of Years”; Becking (1999a), 44: “father of the years”; MLC, 200: “padre de años”; AD, 112: “Padre degli anni”; Dietrich and Loretz, TUAT III/6, 1158: “des Vaters der Jahre.” DULAT, 3: “father of years.” 3 Ginsberg, ANET, 133: “Father Shunem”; KME, 45: “des Vaters des Schunama”; PLM, 93: “Father of nm”; Astour (1972), 116: “Father of (the god) nm”; Pardee, CS I, 259: “father of unama.” Cf. MKT, 40: “des Vaters, in das nm.” 4 EUT, 33: “Father of Exalted Ones” or “Exalted Father”; LC, 114: “the Father of the Exalted One”; RTU, 99: “father of the Bright One”; Margalit (1989a), 152: “the father of the lofty (gods).” Cf. Binger (1997), 50: “father of light” (citing Hvidberg-Hansen).

epithet 5

19

Parallels to the Epithet Context 1: il // mlk ab nm. In seven of the eight occurrences of this epithet, it occurs in apposition to mlk “the king,” both serving together as a “B-expression” to il “Ilu.”5

Discussion The epithet ab nm “father of years” occurs eight times in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. The identication of the referent of the epithet as Ilu is clear from context 1. The meaning of nm, however, remains disputed. As noted above, many scholars render ab nm as “father of years.” Virolleaud suggested a possible comparison with the Greek deity Kronos ( ), whom the Greeks associated with   “time” because of the phonetic similarity between the two words.6 Albright was the rst to support the interpretation “father of years” with a comparison with Biblical Aramaic ˆymwy qyt[ “Ancient of Days” (Dan. 7:9).7 He was followed by Cross, who remarked that, whereas the regular plural of Ugaritic nt “year” is nt, the form nm corresponds to plural forms of “year” in a number of Canaanite dialects. Cross also added a comparison with the royal epithet d[ yba “eternal father” in Isa. 9:5 (which he interpreted as a divine epithet referring to El) and noted the occurrence of ab nm in contexts referring to Ilu’s longevity and wisdom, both symbolized by his gray beard (KTU2 1.4:IV:41; 1.3:V:24–31).8 The interpretation of nm as a proper (divine) name has also won considerable support. Ginsberg believed nm to stand in apposition to ab as a name of Ilu, i.e., “Father Shunem.”9 Gordon interpreted the epithet as “Father of (the god) nm.”10 He pointed out that the usual plural of nt “year” in Ugaritic is nt, and compared the

5

Cf. the discussion of mlk(/-n) “(our/) king” (Ep. 75). Virolleaud (1931), 198. Cf. GA, 56. 7 Albright (1932), 197, n. 37. 8 See Cross (1962), 236, n. 46 and idem, CMHE, 16 and n. 24. Cf. already Pope, EUT, 32–33, who nevertheless rejects this interpretation. 9 Ginsberg, ANET, 129, n. 1. 10 Gordon, (1976); cf. idem, UT, 492–493; idem, PLM, 127. 6

20

epithet 5

role of the gods km and nm, who carry ( ymsn.nn) the drunken Ilu home (KTU2 1.114:15–19), with the role of the ideal son, who carries (mmsh) his drunken father (KTU2 1.17:I:30–31 and parallels).11 Pope renders ab nm as “Father of Exalted Ones” or “Exalted Father” based on Hebrew ynwv (Prov. 24:21), as interpreted by Thomas.12 The interpretation “Father of Exalted Ones” has been accepted by both Gray and Margalit.13 The latter scholar compares ab nm with the epithet ab adm (Ep. 2) and claims that this interpretation “has the merit of alluding to the conception of the sons-of-El as (mostly) celestial luminaries,” adducing in this context KTU2 1.23 and 1.10:I:3–5. The translation “Exalted Ones” must be categorically rejected for semantic reasons. The broader context of Prov. 24:21, and especially a comparison with Prov. 23:17 and 24:1,19, indicates that in the negated stich the word ynwv, whatever it may mean, should have a pejorative sense. The interpretation of nm as a proper name also seems unlikely. In spite of the fact that in KTU2 1.114:15–19, km and nm are clearly presented as sons of Ilu who assist him when he is drunk (cf. also Gen. 9:21–23), as claimed by Gordon and others, there is no other Ugaritic divine epithet based on the formula ab x “father of X,” x being the name of the son of the deity. Nor is there any independent textual evidence for an identication of nm as another personal name for Ilu, as proposed by Ginsberg. In addition, the DN nm otherwise occurs in Ugaritic solely paired with the DN km.14 Except for KTU2 1.114, all the attestations occur in purely ritual contexts, not in myths. The epithet ab nm, on the contrary, is limited to myths and legends. Finally, it is difcult to understand why Ilu, the head of the Ugaritic pantheon, would be referred to by means of an epithet based on the name of a poorly known and apparently insignicant Ugaritic god.15 In light of the evidence adduced by Albright and Cross (see above),

11

Cf. Astour (1972), 116; Pardee, CS I, 245, n. 30. EUT, 33. According to Thomas (1934), 236–238, Hebrew ynwv, which he renders as “those of high rank,” derives from Arabic saniya “to become high, exalted in rank” and Syriac n “sublimitas, majestas, honor magnus.” Thomas thus translates Prov. 24:21 as follows: “My son, fear thou the Lord and the king, But meddle not with those of high rank (the nobility, perhaps).” 13 Gray, LC, 114, 155–156; Margalit (1983), 90–91. 14 See KTU2 1.39:3,6; 1.40:8,17,25,34,43; 1.41:12,15,31; 1.65:4; 1.87:14,17,33–34; 1.114:18–19; 1.122:4; 1.123:8. 15 See especially Margalit (1983), 90–91; Becking (1999a), 44–45. For the character of the god nm, see Pardee (1988a), 196–199; Becking (1999c), 776–777. 12

epithet 5

21

the present author believes that ab nm is best understood as an epithet of Ilu meaning “father of years.” As remarked by Pope, Biblical Hebrew hnv “year” also has two plural forms, twnv and ynv, as does the semantically related Biblical Hebrew word wy “day,” viz., ymy and twmy.16 Note also that the plural of Ugaritic ym “day” also occurs both as ymm and ymt.17 The semantically equivalent Biblical Aramaic epithet ˆymwy qyt[ “Ancient of Days” similarly occurs in contexts referring to the wisdom of the deity (Dan. 7:9,13,22),18 the deity depicted as a judge, a role attributed par excellence to the wise.19 Cf. also the Arabic divine epithet qadmun “Ancient One.”20

16 Pope, EUT, 32. Cf. also Biblical Aramaic ˆymwy / ymwy (stat. const.) “days” (Dan. 7:9 etc. / Dan. 5:11) vs. tmwy (stat. const.) “days” (Ezra 4:15, 19). For additional examples in Northwest Semitic, see DNWSI, 1170–1175. 17 See DULAT, 964–965. 18 Cf. Becking (1999a), 44–45. 19 Cf. Paul (1973), 345–353. 20 See Gimaret (1988), 164–170.

EPITHET 6 ad ad “father! father!” Epithet of il (1.23)

Contexts 1. KTU2 1.23:32 hlh . t .ad ad 33 w hlh . t .um .um. 2. KTU2 1.23:43 y .ad . ad . n tm . k 44 mmnnm . m ydk .

Behold, (one) cries: Father! Father! And behold, (the other) cries: Mother! Mother! O father, father, your staff is lowered, The rod of your hand is dropped.1

Similar to the above translation, the epithet is almost unanimously rendered “father, father,” or the like.2

Parallels to the Epithet Context 1: ad ad // um um. Context 2: In an identical context (line 46), ad ad is replaced by mt mt.

1 The translation of n tm // mmnnm is not certain. Cf. Dietrich and Loretz, TUAT II/3, 355: “gesenkt” // “niedrig.” For additional proposals, see DULAT, 628 (s.v. n- -t) and 968 (s.v. y-m-n-n); Pardee, CS I, 280–281. 2 Ginsberg (1935), 66: “Father! Father!”; CML1, 123: “Dad, dad”; KME, 82: “Vater, Vater!”; MKT, 60: “Väterchen, Väterchen!”; Tsumura (1973), 12: “My father, My father!”; TO I, 374: “Papa, papa!”; PLM, 61: “Father, Father!”; CML2, 125: “father, father!”; MLC, 444: “¡padre, padre!”; ARTU, 123: “my father, my father!”; Dietrich and Loretz, TUAT II/3, 354: “Vater! Vater!”; Lewis, UNP, 210: “Father! Father!”; Pardee, CS I, 280: “father, father”; RTU, 330: “Father! Father!”; DULAT, 15: “father, father.” Exceptions are the early studies by Virolleaud (1933), 134 (“Ad! Ad!”) and Barton (1934), 63 (“mighty one”). Barton, ibid., p. 77 identied ad ad with a purported Arabic cognate adad “power, victory,” but such an interpretation is clearly incongruous with the parallel um um “mother, mother” (Ep. 20). Løkkegaard (1955), 13 translates context 2 as “Oh lord, lord. . . .”

epithet 6

23

Discussion The epithet ad ad “father, father” occurs twice in the Ugaritic corpus (both occurrences in the same text) and is taken here as referring to Ilu, head of the Ugaritic pantheon and father of mankind and the gods. It recalls the use of the component ab “father” in a number of epithets referring to Ilu, in particular, abn “our father” (Ep. 1).3 Ugaritic ad “father” occurs as an independent word with certainty only in the present epithet. Its meaning is established by the parallel um um “mother, mother” in context 1.4 In context 1, two goddesses appear to address Ilu, one crying out ad ad “father, father” and the other um um “mother, mother” (Ep. 20). The epithet ad ad “father, father” again refers to Ilu in line 43, where it corresponds to mt mt “husband, husband” (lines 40, 46–47). Most scholars attribute all three epithets to Ilu. They would seem to express the affection, esteem and intimate feelings held by these two goddesses for Ilu; in addition to his position as head of the pantheon, he is treated here as if he were their father, mother and spouse.5 The epithets ad ad “father, father” (Ep. 6), um um “mother, mother” (Ep. 20) and mt mt “husband, husband” (Ep. 78) are all employed as vocatives. The same use of reduplication in a vocative expression occurs in lines 69–70 of the same text: y nr nr “O watchman, watchman.” De Moor appropriately compares 2 Kgs 2:12: q[xm awhw har [vylaw

3 For a list of the other divine epithets containing the component ab “father,” referring to Ilu and other deities, see Appendix 1. 4 See Ginsberg (1934), 474; idem (1935), 54, n. 2; DULAT, 15. For the relationship between Ugaritic ad “father” and Sumerian ad(-da) “father,” cf. Ginsberg (1934), 474 (citing Maisler); idem (1935), 54, n. 2; Watson, HUS, 130; and DULAT, 15 and the bibliography cited therein. Some scholars relate ad “father” etymologically to Ugaritic adn “lord; father,” the latter analyzed as ad + the common nominal sufx - n. See the discussion by Sanmartín (1977), 269, n. 2 and the references cited therein and cf. Sivan, GUL, 73; Tropper, UG, 250. 5 Pardee, CS I, 280, n. 47 doubts that ad ad “Father! Father!” // um um “Mother! Mother!” in lines 32–33 is addressed to . It seems difcult, however, to separate these vocative expressions from y ad ad “O father, father” (line 43) and y mt mt “O husband, husband” (lines 40, 46), which are all at least potentially directed to Ilu. For the deity as both mother and father, see the discussion of um um (Ep. 20). There is no textual support for Wyatt’s claim that Ilu was an androgynous deity and that the two goddesses are Ilu’s (biological) daughters (RTU, 330, n. 33).

24

epithet 6

wyvrpw larcy bkr yba yba “Elisha saw it, and he cried out, ‘Oh, father, father! Israel’s chariots and horsemen!’ ”6 ad “father” is also attested in texts from Ugarit as a component in personal names.7

6 ARTU, 123, n. 36. Cf. hrba hrba “Abraham, Abraham!” (Gen. 22:11) and Watson (1985), 381, n. 62. The use of reduplication in the vocative also occurs in Akkadian. E.g., kikki kikki igar igar “(O) reed wall, reed wall; (O) wall, wall!” (Gilg. XI:21). See further Wasserman (1993), 100–102. 7 See PTU, 88–89; Sivan (1984), 195. Cf. Caquot (1955), 52, 58; Benz (1972), 259; Roberts (1972), 64, n. 15; Fales (1987), 422; Gordon (1987), 22; Krebernik (1988), 71; Sanmartín (1991), 170–171; Feliu (2003), 251, n. 268.

EPITHET 7 adn “lord” Epithet of il (1.1) adnkm “your lord” Epithet of ym (1.2)

Contexts 1. KTU2 1.1:IV:17 17 at . adn . tpr[

]

You, O lord, you proclaimed [his name].1

2. KTU2 1.2:I:17 (= 1.2:I:33–34) t m . ym . blkm . The message of Yammu, your master, adnkm . p [ . nhr] Of your lord, judge (/ ruler) [Naharu]. 3. KTU2 1.2:I:45 an . rgmt . l ym . blkm . ad[nkm . p ] 46 [nhr

I said to Yammu, your master, (To) [your l]ord, [ judge (/ ruler) Naharu].

There is a scholarly consensus that the epithet is to be translated “(your /) lord,” or the like, similar to the above translation.2 Several 1 The verb pr occurs eight times in Ugaritic: four times in the broader context of KTU2 1.1:IV (lines 13–32); twice in KTU2 1.2:IV:11–12, 18–19; once in KTU2 1.12: I:28–29; and once in a broken and obscure context in KTU2 1.13:32. In the majority of cases where the text is adequately preserved, pr occurs in collocation with m “name” + proper name or pronominal sufx. The proposed reconstruction tpr [mh] “you proclaimed [his name]” is thus exceedingly likely. See Gibson, CML2, 39; Smith, UBC I, 132; idem, UNP, 89. For a comparison with Biblical Hebrew vb arq “to create; to dedicate for a new task,” see Cohen (1968). 2 For context 1, cf. Ginsberg, ANET, 129: “Master”; CML1, 75: “sire”; KME, 16: “Herr”; MKT, 34: “Herr”; TO I, 310: “seigneur”; PLM, 88: “ ‘Lord’ ”; ARTU, 25: “ ‘master’ ”; MLC, 159: “ ‘señor’ ”; Smith, UNP, 89: “O Lord”; Dietrich and Loretz, TUAT III/6, 1114: “Herr”; RTU, 49: “ ‘Lord’ ”; DULAT, 19: “ ‘lord’.” For contexts 2 and 3, cf. Ginsberg, ANET, 130: “your master”; CML1, 79: “your sire”; KME, 22: “eures Herrn”; MKT, 49: “eures Gebieters”; TO I, 129: “votre seigneur”; PLM, 70: “your master”; CML2, 41: “your sire”; MLC, 170: “vuestro dueño”; AD, 83: “vostro sire”; ARTU, 31: “your master”; Smith, UNP, 98: “your Lord”; Pardee, CS I, 246: “your lord”; Dietrich and Loretz, TUAT III/6, 1120: “eurem Herrn”; RTU, 59: “your lord.” DULAT, 19: “your lord.”

26

epithet 7

other occurrences of adn have been excluded from the present study. KTU2 7.218 is too fragmentary to permit an identication of adn in line 2 as a divine epithet.3 In the mythological text KTU2 1.24, adn occurs twice in the form adnh “her (Nikkal’s) father” (lines 13 and 33), but according to criterion I of our denition (see Introduction, §1), in neither case is it a specic epithet of a specic deity, since it could potentially refer to a general relationship between every deity and the respective offspring (in the present case, the relationship between the deity and his biological daughter).4

Parallels to the Epithet Contexts 2, 3: blkm // adnkm.

Discussion The epithet adn “lord” occurs once in the form adn “lord” with reference to Ilu, the head of the pantheon and father of mankind and the gods, and three times in the form adnkm “your (pl.) lord” with reference to Yammu, the god of the sea.5 In context 1, the meaning “father,”

3

For this text, see Bordreuil and Caquot (1980), 365–366. In lines 33–34, the parallel adnh “her adn” // umh “her mother” clearly indicates that adn there has the meaning “father.” Cf. also ih “her brother” // at{t}h “her sister(/s)” in lines 35–37 (for the interpretation of ih as a singular, see Tropper, UG, 436) and the use of ab “father” in lines 19–20, 27 (and reconstructed in lines 9 and 29–30) of the same text, especially abh bl “her father, Balu” (line 27), referring to the biological relationship between Balu and Pdry. The context of 1.24:13 is fragmentary and it is not at present possible to determine the relationship between ladnh “to her adn” and dgn ttl, probably “Dagnu of (the city) Tuttul,” in line 14. Nevertheless, in light of the use of adnh “her father” in line 33 and the recurring use of abh “her father” throughout the text, in line 13 as well, adnh is most probably to be translated “her father.” On the use of adn in KTU2 1.24, see further Virolleaud (1936d), 215; Goetze (1941), 367,373–374; Gaster (1938a), 47–49,51, n. 17; Herdner (1949a), 20; Weippert (1974); Wyatt (1977), 285, 289; Dietrich, Loretz and Sanmartín (1977), 345; del Olmo Lete (1991), 69–75 and Dietrich and Loretz (2000), 189–190. For the dual meaning of adn “lord; father” in general, see DULAT, 18–19; Pardee, CS III, 103, n. 119 (cf. ibid., p. 95, n. 52; p. 114, n. 216); Huehnergard, UVST, 48, n. 2; Sanmartín (1977); Blau and Greeneld (1970), 16 and Hillers (1970), 18. Weippert (1974), 416 posits two homographs. With respect to the Akkadian evidence discussed by Huehnergard, see also Moran (1992), 329, n. 7 and Rainey (1996), 74. 5 The identication of the referent in context 1 as Ilu is contested. Eissfeldt (1973), 4

epithet 7

27

otherwise attested for adn,6 is also conceivable, since Ilu is otherwise referred to as “father” in his epithets ab “father” (Ep. 1) and ad ad “father! father!” (Ep. 6).7 The translation “lord,” however, seems preferable, since this is not only the usual meaning of adn in Ugaritic,8 but also that which the word has as a component in another epithet of Ilu, namely, adn ilm (/ rbm) “lord of the (/ great) gods” (Ep. 8). As in Epithet 8, in the present epithet adn “lord” would appear to refer to Ilu’s role as head of the Ugaritic pantheon. In the form adnkm “your (pl.) lord,” the epithet each time occurs in chiastic parallelism with the semantically equivalent epithet blkm “your (pl.) master” (Ep. 31). The pronominal sufx -km “your” refers to the rest of the gods. The epithet thus expresses Yammu’s claim to divine kingship.9

63, believes the epithet most likely refers to Balu. Similarly, Dietrich, Loretz and Sanmartín (1975b), 551 and Loretz (1984) 26. Against this view, de Moor, SP, 120, rightfully remarks that Balu is otherwise never referred to as adn “lord.” He therefore identies adn in this context as Yammu, who in contexts 2 and 3 is indeed referred to as adnkm “your lord” (ibid., 116). Similarly, Ginsberg, ANET, 129; CML1, 75; MLC, 159; RTU, 49; Dietrich and Loretz, TUAT III/6, 1114 and, apparently, UL, 26. The words at adn “you, O lord,” the subject of the verbal expression tpr [mh] “you proclaimed [his name],” would nevertheless appear to refer to Ilu, as is the case in the other three occurrences of the same verb in column IV of that text: line 15 (subject: lpn il d p[id] “the sagacious one, the god of me[rcy]”), line 19 (subject: ank lpn il [d pid ] “I, the sagacious one, the god [of mercy]”), and line 28 (subject: il “Ilu”). Note that the syntactic structure of at adn tpr [mh] “you, O lord, you proclaimed [his name]” (line 17) is equivalent to that of ank lpn il [d pid . . .] . . . prt [mk] “I, the sagacious one, the god [of mercy, . . .] . . . proclaimed [your name]” (lines 18–19). Yammu is indeed mentioned in the text, but it is explicitly he who is named by Ilu in lines 15 and 19–20, and there is no reason to posit that in context 1 Yammu is the subject of tpr. Furthermore, adn is otherwise attested with reference to Ilu as a component of the compound epithet adn ilm (/ rbm) “lord of the (/ great) gods” (Ep. 8). For the interpretation of adn in context 1 as referring to Ilu, see also TO I, 310; CML2, 39; UBC I, 132; Smith, UNP, 89. 6 See above, n. 4, p. 26. 7 Cf. also ab adm “father of mankind” (Ep. 2) and ab bn il “father of the children of Ilu” (Ep. 3), both referring to Ilu. 8 For the relative frequency of the meanings “lord” and “father,” see DULAT, 15, s.v. adn. 9 Cf. the use of adnkm “your (pl.) lord” in KTU2 1.15:VI:5 (and 1.16:I:60) as an epithet referring to the human king Kirta, where it replaces blkm “your (pl.) master,” which occurs in the parallel context in KTU2 1.15:IV:28. A meaning “your (pl.) father” for this epithet of Yammu seems unlikely, both because of the parallelism with blkm “your (pl.) master” and the fact that no other epithet of Yammu contains a component with the meaning “father” (see Appendix 1, Components I and II).

28

epithet 7

In Hebrew, the cognate term ˆwda “lord” is a very frequent epithet of the God of Israel, both in the form ˆwdah “the Lord” (e.g., Ex. 23:17; 34:23) and ynwda “my Lord” ( passim, especially as the qere for the tetragrammaton). The Phoenician/Punic cognate dn “lord” likewise serves as a divine epithet. See, for example, [l ]rbt ltnt pnbl wldn lbl mn “(dedicated) to the lady Tinn t-Phanebal and to the lord Baalhammon.”10 Note that in neither Biblical Hebrew nor Phoenician/Punic does the respective cognate of adn occur in a divine epithet with the meaning “father.”11 Ugaritic adn “lord” corresponds semantically to Akkadian etellu “prince, lord,” which also occurs in divine epithets, sometimes in parallelism with blu “master,” similar to the parallelism blkm // adnkm in contexts 2 and 3.12 Cf. Arabic rabbun “Lord, Master,” which occurs as an epithet of Allh.13 adn “lord” (or perhaps occasionally “father”) is also attested in texts from Ugarit as a component in personal names.14

10

CIS I 4095:1–3. For additional examples, see DNWSI, 16, meaning 1. As is demonstrated by the above quoted text, the feminine correspondent to the Phoenician/Punic divine epithet dn “lord” is rbt “lady,” although the feminine form of dn, namely dt “lady,” does occur as a divine epithet in the form dtw / dty “his lady” (see Krahmalkov [2000], 37–38). Cf. the use of Ugaritic rbt “lady” (Component CXV) in a number of divine epithets, as opposed to adt “lady,” which is at present attested in context only as a royal epithet (see DULAT, 23). For the use of Ugaritic adt “lady” as a component of personal names, which may possibly provide evidence for its use as a divine epithet, see PTU, 89–90. 11 The meaning “father” is attested for Punic dn in other contexts. See Krahmalkov (2000), 34, s.v., dn, meaning 2. As is well known, in Biblical Hebrew, ˆwda means exclusively “lord.” For the parallelism ba // ˆwda (Gen. 45:8) and ba // ynwda (Mal. 1:6), see Hillers (1970), 18. 12 Cf., for example, ù.mu.un nir.gál dìm.me.er.e.ne: blum etelli il “master, lord of the gods” (IVR2 9:1–2), referring to Nannar, and dEnlil blu aqû etel amê u ereti rubû bl gimri ar il ni rabûti “Enlil, exalted master, lord of heaven and earth, prince, master of the universe, king of the great gods” (Hinke Kudurru, i 1–3). For these and additional examples, see CAD, E, 381–382, s.v. etellu, meaning a; AG, 38–39. 13 See Gimaret (1988), 318–319. 14 See PTU, 89–90. Cf. Fowler (1988), 53, 293; Krahmalkov (2000), 35. Just as adn occasionally means “father” in the Ugaritic texts (see above, n. 4, p. 26), so too can one not exclude the possibility that it may occasionally mean “father” in Ugaritic proper names. I would like to thank Prof. Pardee for calling my attention to this possibility.

EPITHET 8 adn ilm (/ rbm) “the lord of the (/ great) gods” Epithet of il (1.3; 1.124)

Contexts 1. KTU2 1.3:V:91 tny [.l] adn [.] ilm

She addresses the lord of the gods.

2. KTU2 1.124:1–2 k ymy . adn 2 ilm . rbm.m dtn

1

When the lord of the great gods arrives before Ditnu.

In context 2, the epithet is usually translated as either “the lord of the great gods”2 or “the lord of the many gods,”3 or the like. There is as yet no consensus as to the reading of context 1 and many scholars refrain from translating the passage.4

Parallels to the Epithet The epithet does not occur in parallelism.5 The reading follows Pardee, CS I, 254, n. 103. KTU2 reads qny[. w]adn .[bn i]lm. Virolleaud (1968), 564: “le maître des grands dieux”; TRU, 174: “il Signore degli Dèi Grandi”; Dietrich and Loretz, TUAT II/2, 330: “der Herr über die großen Göttlichen”; Tropper (1989), 151: “der Gebieter der ‘großen Götter’ ”; RTU, 423: “the lord of the great gods”; CR, 313: “the Lord of the great gods’.” DULAT, 19: “the ‘lord of the great gods’.” 3 TPM, 183: “le seigneur des dieux nombreux” (RCU, 171: “the lord/father of the many gods”); Caquot, TO II, 121: “le maître des dieux nombreux.” 4 Ginsberg, ANET, 173: “couplet too damaged for sense”; CML1, 91: “. . .”; KME, 18 “. . .”; MKT, 30: “. . .”; TO I, 174: “. . .”; PLM, 82: “. . .”; CML2, 53: “. . .”; MLC, 189: “gimiendo (?) y llorando (?) [la diosa] (?)”; AD 105: “. . .”; ARTU, 16: “the Creator and Lord of the gods”; Smith, UNP, 116: “. . .”; Pardee, CS I, 254: “addresses the lord of the gods”; Dietrich and Loretz, TUAT III/6, 1147: “des Schöpfers und Herrn der Götter”; RTU, 84: “the creator, [. . .]”; DULAT, 706: “procreator and divine lord of the gods.” 5 The reading by KTU2 gives a parallel pair *qny “the creator” // *adn bn ilm “the lord of the gods.” Although both of these purported epithets are congruent with what is known of Ilu’s role in Ugaritic mythology, neither is otherwise as yet attested in the Ugaritic corpus. 1 2

epithet 8

30

Discussion The epithet adn ilm (/ rbm) “the lord of the (/ great) gods” occurs twice in the Ugaritic corpus, once in the form adn ilm “the lord of the gods” and once in the form adn ilm rbm “the lord of the great gods” and would each time appear to refer to Ilu, the head of the Ugaritic pantheon and father of mankind and the gods. In context 1, the reading and translation are disputed. KTU2 reads qny[ . w ]adn .[bn i]lm, which implies a parallel pair of epithets *qny “the creator” // *adn bn ilm “the lord of the gods,” both referring to Ilu.6 Although both of these purported epithets are congruent with what is known of Ilu’s role in Ugaritic mythology, neither is otherwise as yet attested in the Ugaritic corpus. The present study follows the reading by Pardee (CS I, 254, n. 103), which gives the epithet adn ilm “the lord of the gods.”7 The broader context clearly indicates that the referent is Ilu. The epithet corresponds to Akkadian divine epithets such as etelli il ni “lord of the gods” and bl il ni “lord of the gods.”8 In context 2, the reading is undisputed, but there is no consensus regarding the identity of the referent of the epithet. Many scholars take adn ilm rbm to refer to Ilu, although his role in the text is explained in various manners. According to Virolleaud, Ilu asks m dtn regarding the fate of the child.9 Caquot, to the contrary, claims that it is Ilu who is the recipient of the query.10 Ditnu purportedly turns to Ilu in order to receive an oracular response concerning the infant.11 Caquot compares the situation in 1.124 with that of Kirta who, after losing his family, saw Ilu in a dream and received from him the promise of offspring.12 Dietrich and Loretz initially identied adn ilm rbm with

6

Cf. Dietrich and Loretz, TUAT III/6, 1147 (see n. 4, p. 29). In a personal communication, Prof. Pardee kindly informed me that this reading is based on a collation of the tablet. For other readings and reconstructions, see Smith, UNP, p. 116 and p. 169, n. 87. 8 See AG, 38 and 46, respectively. 9 Virolleaud (1968), 564. Cf. Wyatt, RTU, 423, n. 3, who suggests that the legendary royal ancestor Ditnu here serves as a healing deity who gives medical advice to Ilu. Gray (1978), 86 likewise identies adn ilm rbm with Ilu. 10 Caquot (1976), 297–298; idem (1978a), 2–3; idem (1985), col. 355; idem, TO II, 121, n. 370. 11 Similarly, Schmidt (1994), 79–80, who identies adn ilm rbm with either Ilu or Balu. 12 Caquot (1976), 297. Mullen (1980), 186, n. 122, likewise nds the role of adn ilm rbm consistent with that of Ilu in other texts. 7

epithet 8

31

Balu as lord of the dead and deied ancestors, among whom gured Ditnu, a legendary ancestor of the royal family.13 They subsequently changed their view, identifying adn ilm rbm with the incantation priest, who they claim had power over the dead ancestors.14 Del Olmo Lete similarly identies the ilm rbm with the dead and deied kings of Ugarit. According to del Olmo Lete, however, their adn “lord” would be the reigning king of Ugarit.15 Pardee hesitates between a translation of adn as “lord” or as “father.” In the former case, adn ilm rbm would be a deity associated with the underworld, such as Raap, Milku or Yariu, the ilm rbm being the divinized royal dead. In the latter case, Ilu’s epithet ab bn il “the father of the children of Ilu” (Ep. 3) would indicate that adn ilm rbm refers to Ilu, the ilm rbm then apparently understood by Pardee to be the gods of the Ugaritic pantheon.16 Caquot compares Ugaritic rbm with its Hebrew cognate ybr, which can signify both “great” and “numerous.”17 He thereby arrives at a translation “les dieux nombreux,” which he identies as the spirits of the dead.18 In order to determine, however, which of these two meanings is most appropriate for the present context, the Hebrew evidence is indecisive because of the lack of a parallel context. Such semantically parallel contexts do occur in Akkadian with the semantically (and etymologically) equivalent expression il nu rabûtu “the great gods,” demonstrating that Ugaritic rbm in the present expression is best translated “great,” rather than “numerous.”19 In particular, the Akkadian expression not infrequently occurs in divine epithets referring to major

13 Dietrich and Loretz (1980a), 395–396. See also Ribichini (1985), 68; Loretz (1984), 28–29; Spronk (1986), 194, n. 1; Herrmann (1999a), 136. 14 Dietrich and Loretz, TUAT II/2, 330, n. 2a. Similarly, Tropper (1989), 154–156. 15 Del Olmo Lete (1990), 185–186; idem (1992), 187–188; idem, CR, 310–315. 16 Pardee, RCU, 170. In the case of the identication of adn ilm rbm with Ilu, Pardee’s reference to bt ilm rbm “temple of the great gods” suggests that he understands ilm rbm to refer to the great gods of the Ugaritic pantheon in the present epithet as well (although in his translation he renders adn ilm rbm as “the lord/father of the many gods” [ibid., p. 171]). In his earlier studies, Pardee identied adn ilm rbm with the divinized royal ancestor Yaqaru (see TPM, 185–186) or possibly Rpu = Milku (ibid., p. 185, n. 30), the ilm rbm being a group of spirits of the dead, possibly the deied kings of the post-Yaqaru dynastic line (for a revised discussion of the place and role of Yaqaru in the Ugaritic dynastic line, see Pardee, RCU, 195–204, 206–210). 17 Caquot, TO II, 121, n. 368. 18 Similarly, Pardee, TPM, 184–186; idem, RCU, 170–171. Cf. the interpretations of Dietrich and Loretz and del Olmo Lete, cited above, who nevertheless interpret rbm as “great.” 19 Mullen (1980), 186, n. 122. Cf. Schmidt (1994), 79.

32

epithet 8

deities, where it is always preceded by a word such as “king” or “lord,” semantically paralleling adn “lord” in the Ugaritic epithet. For example, aarid il ni rabûti “the foremost of the great gods”;20 bl il ni rabûti “the lord of the great gods”;21 etelli il ni rabûti “the lord of the great gods”;22 ar il ni rabûti “the king of the great gods.”23 The Akkadian evidence therefore suggests that Ugaritic adn ilm rbm is indeed to be translated “lord of the great gods” and refers to Ilu, the head of the Ugaritic pantheon. It is thus equivalent to the epithet adn ilm “the lord of the gods” in context 1. As proposed by Wyatt, in KTU2 1.124 Ilu, in his capacity as “lord of the great gods,” likely turns to Ditnu because of the latter’s apparent role as a deity specializing in healing. Ilu presumably ascertains that Ditnu is properly accomplishing his duty and is ready to give the required medical advice to his superior.24

20

AG, 36. AG, 36. Cf. also the Sumerian equivalent en dingir gal-gal-e-ne “the lord of the great gods” (see Archi [2004], 325, n. 31 and the bibliography cited there). 22 AG, 38; for additional examples, see CAD, E, 381. 23 AG, 234. il nu rabûtu “the great gods” also occurs as a component in Akkadian royal epithets (cf. the interpretation of del Olmo Lete, cited above), but there it is always preceded by a word indicating affection and a special relationship between the king and the gods. Cf., for example, migir il / il ni rabûti “the favorite of the great gods” (ER, 163–164); nar m il ni rabûti “the beloved of the great gods” (ER, 192); namad il ni rabûti “the darling of the great gods” (ER, 184). 24 See Wyatt, RTU, 423–424, n. 3. 21

EPITHET 9 [il ] gr w yqr “the powerful and august [god]” Epithet of mlk (1.108)

Contexts 1. KTU2 1.108:21 [xx]n . yt . rpu . mlk .lm . w yt 2 [il ]gr. w yqr .

1

il . yb . btrt il p . b hdry

3

[. . .]2 may the hero, the eternal king, drink,3 And may the powerful and august [god] drink, The god who sits (enthroned) in Atartu, The god who judges (/ rules) in Hidrayu.

Almost all scholars restore [il ], which is usually interpreted as the common noun “the god,” similar to the above translation, although a few scholars consider it to be the proper name Ilu.4 The terms gr and/or yqr are diversely interpreted as adjectives (respectively, “powerful” and “noble,” or the like, similar to the above translation),5 as nouns referring

1 In line 3, KTU2 reads p . For the reading p, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: il yb btrt (Ep. 10), il p b hdry (Ep. 13) and rpu mlk lm (Ep. 98). 2 Many scholars propose the reconstruction of an adverb or a presentation particle of some sort. See the discussion by Pardee, TPM, 83, who restores [hl]n “voici.” 3 Del Olmo Lete, CR, 186, n. 57, exceptionally derives the two occurrences of yt in line 2 and the parallel verbs in lines 6, 10 and 13 from the verb yt (G) “to put; to establish” (cf. DULAT, 850, meaning 2c and G pass., meaning a). For a detailed refutation of this analysis, see Pardee, RCU, 192–193 and 204, n. 1. 4 For the interpretation of [il] as the DN Ilu, cf. Levine and de Tarragon (1984), 656; Avishur (1994), 280; L’Heureux (1979), 169; Loewenstamm (1980), 323; CR, 186. 5 Virolleaud (1968), 553: “il boit [le dieu] fort et majestueux”; van Zijl (1972), 355: “may the god drink, the strong and noble”; Pope (1977), 169: “Drink the Mighty and Glorious One”; Ribichini and Xella (1979), 154: “e beve il «forte» [dio]; / e Yqr il”; Levine and de Tarragon (1984), 656: “he drinks, (El), the powerful and majestic”; TPM, 81: “qu’il boive, [le dieu] fort et honorable” (RCU, 194: “May he drink, the god mighty and noble”); Avishur (1994), 280: “El, mighty and honored, will drink”; RTU, 395: “may he drink, the powerful and noble [god].” Cf. Dietrich and Loretz (1980b), 174: “es trinke der [Gott], der Starke! / Und es verweile.”

34

epithet 9

to types of alcoholic beverages,6 as proper names,7 or, in the case of yqr, as a verb.8

Parallels to the Epithet Context 1: rpu mlk lm // [il ] gr w yqr // il yb btrt // il p bhdry.

Discussion The epithet [il ] gr w yqr “the powerful and august [god]” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku.9 The reconstruction [il ], proposed by almost all scholars, is suggested by the occurrence of the same word in the parallel epithets which follow, viz., il yb btrt “the god who sits (enthroned) in Atartu” (Ep. 10) and il p bhdry “the god who judges (/ rules) in Hidrayu” (Ep. 13).10 This chain of parallel epithets, all referring to the same deity, is paralleled by the chain of epithets in lines 6–8, all referring to Anatu: nt gr blt mlk blt drkt blt mm rmm [b]lt kp “ Anatu the powerful (Ep. 88), mistress of kingship (Ep. 34), mistress of dominion (Ep. 32), mistress of the high heavens (Ep. 35), [mist]ress of the kp-headdress (Ep. 33).”11 The fact that the rst member of each of these chains of parallel epithets occurs as the subject of ty (G) “to drink,” the yqtl form 6 L’Heureux (1979), 169: “[El] drank aged and rare wine.” Cf. Margulis (1970a), 293: “[the god?] drinks gr; / While the Honor”; Loewenstamm (1980), 323: “and drinks Il wine . . . was gloried”; Margalit (1989a), 438: “[the god?] drinks spirits; And the divine Yaqaru.” 7 ARTU, 187: “let [the god] Gathru-and-Yaqaru drink”; Caquot, TO II, 114: “Il boit, [le dieu de] Gathar et de Yaqar”; Margalit (1989a), 438: “[the god?] drinks spirits; And the divine Yaqaru”; Dietrich and Loretz, TUAT II/6, 822: “es trinke Gaschruund-Yaqaru”; CR, 186: “Ilu has established (him), Gaaru Yaqaru.” DULAT, 976: “[DN] has established (him), gr PN” (DULAT, 314 denes gr as “DN, eponym of the dead and deied king”). 8 Loewenstamm (1980), 323: “and drinks Il wine . . . was gloried”; Dietrich and Loretz (1980b), 174: “es trinke der [Gott], der Starke! / Und es verweile.” 9 See the discussion of il yb btrt (Ep. 10). 10 Cf. RTU, 395, n. 5. For the interpretation of [il ] as a common noun, as opposed to a reference to the head of the Ugaritic pantheon, see the discussions of il yb btrt (Ep. 10) and il p bhdry (Ep. 13). 11 The structural equivalence is readily apparent in the translation by Wyatt, RTU, 395–396. Dietrich and Loretz (1989), 126 similarly make reference to the structure of the text in order to refute Margalit’s interpretation (see n. 5), but they interpret gr w yqr as a compound DN.

epithet 9

35

of the verb in each case directly preceding the epithet, increases the structural similarity between lines 1–3 and 6–8. There is no scholarly consensus regarding gr “powerful.” Most scholars identify Ugaritic gr as cognate with Akkadian garu “strong, powerful” in some way or another. It is sometimes interpreted as an independent DN (etymologically related to the Akkadian term).12 But, although the divinity gr is clearly attested in the Ugaritic texts,13 such an interpretation is incongruent with the structure of the rst part of KTU2 1.108 (lines 1–3, 6–8), which is based on chains of divine epithets (see above). Others take gr to refer to a “strong” beverage with a high content of alcohol.14 Parker compares Akkadian kar nu dannu “strong wine.”15 As pointed out to me by Prof. Cohen, however, Akkadian dannu “strong” is a general term appropriate for a wide range of subjects and, therefore, never occurs alone without kar nu “wine” with reference to wine. The same would most likely be true of Ugaritic gr “strong” as well, since there is no reason to posit that the term would only have been used with respect to wine.16 Furthermore, the semantic eld of Akkadian garu “strong” and the cognate verb ga ru “to become (all) powerful” is limited mainly to gods, people, animals and, occasionally, weapons, and never refers to beverages or food in general.17 This semantic eld naturally led to its frequent use as a divine epithet. For example, ilu garu “(Adad) the powerful god.”18 It seems most reasonable, therefore, to posit an equivalent use of gr in the present text.19 For the

12

See above, n. 7, p. 34. See Pardee (1993), 312–317 and idem, TR, 238–243. 14 Cf. above, n. 6, p. 34. 15 Parker (1972), 102, n. 42. Margulis (1970a), 293, n. 4 also interprets gr as a type of beverage, but hesitantly relates it to the Biblical Hebrew hapax legomenon vrg (Deut. 33:14), which he claims occurs in parallelism with hawbt “a type of grain.” 16 [Ugaritic yn mb “mb-wine” and yn sp “ sp-wine” are admittedly abbreviated to mb and sp respectively in KTU2 1.91 (see lines 29–34, 36), but both mb and sp would appear to be specic to wine. The terms b “lit. good” and d l b “lit. which is not good,” on the contrary, are not specic to wine, and are therefore never attested with reference to wine unless preceded by the word yn “wine.” Note especially KTU2 4.213, where both yn b “sweet wine” and yn d l b “ordinary, mediocre wine” repeatedly occur, but are never abbreviated to *b and *d l b.—JNF ] In contrast to Ugaritic b, however, in Arabic derivatives of the root yb do serve independently to denote “wine.” See Lis n al-arab, Vol. I, 566, 567 (cf. Lane, Lexicon, 1901b): al- batu: al-amru; q la ab manrin: kaannah biman ayyibatin, wal-alu ayyibatun “ batu: wine. Abu manr said: as though meaning ayyibatun (‘sweet, savory’), and originally (the word was) ayyibatun.” 17 CAD, G, 55–58. 18 BMS 21, r. 76. For many additional examples, see CAD, G, 57 and AG, 77–78. 19 Cf. TR, 241. 13

36

epithet 9

problem of nt gr “ Anatu the powerful” (line 6), see the discussion of nt gr (Ep. 88). The component gr “strong” semantically corresponds to Arabic terms such as q dirun “Powerful,” azzun “Mighty” and qawiyyun “Strong,” all occurring as epithets of Allh.20 yqr “august,” is compared by most scholars with Biblical Hebrew rqy “honor, glory” and Aramaic rqy “honor, glory.” As in the case of gr, there is no basis for the claim that yqr is a proper name.21 Of particular relevance is the comparison of gr w yqr “powerful and august” with the Biblical Hebrew word pair dwbkw z[ “might and glory” (Ps. 63:3 and, in reverse order, Ps. 29:1) and Biblical Aramaic arqyw apqt “might and glory” (Dan. 2:37; cf. Dan. 4:27).22 gr “powerful” and yqr “august” are also attested in texts from Ugarit as components in personal names.23

20

For these and semantically related Arabic divine epithets, see Gimaret (1988), 235–251. 21 For that interpretation, see above, notes 7, p. 34 and n. 11, p. 34. 22 See Avishur (1994), 285–286. Note that Hebrew dwbkw z[ “might and glory” corresponds to Aramaic arqyw anvw[ in the Targum to Ps. 63:3 (Pei ta: un wqr). Avishur, ibid., 286 also compares gr and yqr with the Akkadian epithets garu “strong, powerful” and kabtu “honorable, important, venerable,” which occur in collocation as royal epithets in AKA 265 I:32: arr ku bl ku gar ku kabt ku “I am king, lord, powerful, honorable.” Ugaritic yqr is also semantically equivalent to Akkadian ru “august,” which frequently occurs as an epithet of gods and things associated with divinity (see CAD, , 210–213). Cf. especially the collocation of garu and ru in RA 22, 170:22: garu ru pû para “her (Itar’s) divine powers are strong, august, manifest.” For the equivalence of Akkadian kabtu “honored, important, venerable” and ru “august,” in addition to their common correspondence to Sumerian ma in lexical texts (see CAD, , 210), cf. ume kabtu zikri ra “an honorable name (and) an august title” (3R 7:4). 23 For gr see PTU, 131 and DULAT, 142, 314. For yqr, see PTU, 145 and DULAT, 976.

EPITHET 10 il yb btrt “the god who sits (enthroned) in Atartu” Epithet of mlk (1.108)

Contexts 1. KTU2 1.108:21 [xx]n . yt . rpu . mlk .lm . w yt 2 [ il ]gr. w yqr . 1

il . yb . btrt 3

il p . b hdry

[. . .] may the hero, the eternal king, drink, And may the powerful and august [god] drink, The god who sits (enthroned) in {A²tartu, The god who judges (/ rules) in Hidrayu.

Many earlier scholars understood trt (// hdry) as a divine name,2 but there is now a near consensus that it is a toponym, as in the above translation.3

Parallels to the Epithet Context 1: rpu mlk lm // [il ] gr w yqr // il yb btrt // il p bhdry.

1 In line 3, KTU2 reads p . For the reading p, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: [il ] gr w yqr (Ep. 9), il p b hdry (Ep. 13) and rpu mlk lm (Ep. 98). 2 Virolleaud (1968), 553: “(Le dieu) Il est assis à côté de Atart”; Parker (1970), 243: “El sits next to Athtart”; van Zijl (1972), 355: “the god (:Rpiu) sits with Atart”; L’Heureux (1979), 170: “El sat enthroned with Athtart”; Loewenstamm (1980), 323: “Il, seated (on his throne) . . . by Astarte”; Levine and de Tarragon (1984), 656: “El sits with Athtart”; Avishur (1994), 280: “El, enthroned in the company of Ashtoret.” 3 Margulis (1970a), 293: “the Honor of El sits (enthroned) in Ashtaroth”; Pope (1977), 170: “the god who dwells in Ashtaroth”; Ribichini and Xella (1979), 154: “e Yqr il risiede in Atarot”; ARTU, 187: “the god who is dwelling in Athtartu”; TPM, 81: “le dieu qui siège à Atartu” (RCU, 194: “the god who dwells in Atartu”); Margalit (1989a), 438: “the divine Yaqaru resides in Ashtaroth”; Caquot, TO II, 114: “le dieu qui trône à Ashtarot”; Dietrich and Loretz, TUAT II/6, 822: “der Gott, der in Atarot thront”; RTU, 395: “the god enthroned in Athtarat”; CR, 186: “(the) god who sits in Atartu.” DULAT, 195: “the god who sits in TN.”

epithet 10

38

Discussion The epithet il yb btrt “the god who sits (enthroned) in Atartu” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku (see below). The participle yb, lit. “the one who sits,” here has the meaning “the one who sits (enthroned), who reigns.”4 It parallels p “the one who judges (/rules),” which also has clear royal connotations.5 Cf. the locution yb (G) lksi mlk “to sit (enthroned) on the royal throne”6 and the parallelism yb (G) // mlk (G) “to exercise kingship, reign” in KTU 2 1.16:VI:37–38.7 The same usage of the cognate verb bvy (qal) “to sit” occurs in Biblical Hebrew. Virolleaud analyzed trt // hdry as divine names/epithets, and was followed by many of the early students of the text,8 but there is now a near consensus that both terms are toponyms.9 This is suggested rst and foremost by the fact that neither in Ugaritic nor in Biblical Hebrew does the preposition b ever mean “with, in the company of (a person),” as posited by Virolleaud.10 In addition, the correspondence of Ugaritic trt // hdry and Hebrew twrtv[ // y[rda (and the contexts in which both sets of terms occur in general) is too striking to be coincidental (see below), and the Hebrew terms are unequivocally to be understood as toponyms, as is generally recognized.11 There is no consensus as to the referent of the epithet (= rpu mlk lm “the hero, the eternal king” [Ep. 98]). He has been variously identied with a number of previously known deities (in particular, Ilu, Balu, Raap, and Milku), with the dead and deied king of Ugarit, or as an independent deity.12 The present epithet explicitly associates the deity

4

See Margulis (1970a), 293–294. Cf. especially the Ugaritic parallelism mlkn “our king” // pn “our ruler (i.e., royal judge)” and the same parallelism in Biblical Hebrew, as discussed in the discussion of il p bhdry (Ep. 13). 6 For examples, see DULAT, 995. 7 rd lmlk amlk ldrktk ab an “step down from kingship, I will reign; from your dominion, I myself will sit (enthroned)!” 8 See above, n. 2, p. 37. 9 See above, n. 3, p. 37. 10 See Pardee, TPM, 95 and the bibliography cited therein. 11 See the discussion by Margulis, cited above, n. 4, p. 38. The toponym trt is otherwise attested in Ugaritic (as the home of a specic deity) and is to be identied with modern Tell Ashtarah. See Pardee, TPM, 94, 96 and n. 82, and the bibliography cited therein. For the vocalization /atartu/, see Pardee, ibid., p. 96. 12 See TPM, 84–89 and the bibliography in notes 23–26 and add CR, 184–192. 5

epithet 10

39

with the city trt (// hdry). The toponym trt is otherwise attested twice in the Ugaritic corpus (KTU2 1.107:41; 4.790:17). Since each time it is associated with the god Milku, it seems most likely that in KTU 2 1.108 he is “the god who sits (enthroned) in Atartu.”13 The vocalization /Atartu/ follows the Akkadian transcriptions from El-Amarna.14 As rst recognized by Margulis, il yb btrt “the god who sits (enthroned) in Atartu” // il p bhdry “the god who judges (/ rules) in Hidrayu” corresponds to y[rdabw twrtv[b bvwyh yaprh rtym ˆvbh lm gw[ “King Og of Bashan—one of the last of the Rephaim—who sat (enthroned) in Atarot and in Edrei” ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12).15 The parallel in Josh. 13:12, in fact, reads twrtv[b lm rva y[rdabw “who had reigned in Atarot and in Edrei.”16

13 See Pope (1977), 171; idem (1983), 69; Pardee (1988b); idem, TPM, 84–89 (esp. p. 89). 14 See Astour (1968), 21 and DULAT, 195. 15 Margulis (1970a), 293–294; idem (1970b), 344; Margalit (1983), 66. 16 See L’Heureux (1979), 172, n. 121. [Cf. the equivalent use of Akkadian wa bu “to sit” with reference to various deities: dGula ibti uruIsin “Gula, who sits (enthroned) in Isin” (PBS 1/2, 30:4); dEa u dDamkina ib apsî rabî “Ea and Damkina, who sit (enthroned) in the great apsû” (5R 33 VII 39–41); dAur ilu ru ib É. UR.SAG.KUR.KUR.RA “Aur, the august god who sits (enthroned) in É. UR.SAG.KUR.KUR.RA” (AOB 1, 64:48). For additional examples, see AG 90–94.—JNF ]

EPITHET 11 il mlk “ Ilu the king” Epithet of il (1.3; 1.4; 1.117)

Contexts 1. KTU2 1.3:V:35–36 (= 1.4:I:4–5; 1.4:IV:47; 1.117:3[reconstructed]1) 35 any . l y . r. il. abh . Sadly he verily cries out (to) the bull, Ilu, his father, il 36 mlk . d yknnh (To) xIlu, the king who brought him into being. 2. KTU2 1.4:IV:38 hm . yd . il mlk 39 yssk ahbt . r. trrk

Or does the affection2 of xIlu the king reawaken you(r passion), The love of the bull arouse you?

Similar to the above translation, there is a scholarly consensus that the epithet is to be rendered as “ Ilu the king,” or the like.3

1 Herdner (1978), 64–67 was rst to suggest this reconstruction of KTU2 1.117:3. She was followed by Pardee, TPM, 257–259. KTU2, 132. 2 Smith, UNP, 128; 171, n. 120 and Pardee, CS I, 259, n. 154 interpret this word as yd (I) “hand,” here used as a well attested euphemism for the male sexual organ (see DULAT, 953), although they hesitate between yd (I) “hand” and yd (II) “love” (< *YDD) [Smith, ibid., 171, n. 120, claims that yd actually “reects a coalescence of two originally distinct lexemes”]. The parallelism yd // ahbt in the present text, however, is paralleled by dd // yd // ahbt // dd in KTU2 1.3:III:5–7, where the expression yd pdry “the yd of (the goddess) Pdry” unequivocally excludes a reference to the male organ. See DULAT, 954, where yd here is classied under yd (II). For the comparison of Ugaritic yd // ahbt with Hebrew dy // hbha (Isa. 57:8), see Dahood (1972a), 193 and Avishur (1984), 354–355. 3 Ginsberg, ANET, 133: “El the King”; KME, 35: “Il, der König” (Il is part of a different epithet: “der Stier-Gott, ihr Vater II”); MKT, 31: “El, der König”; TO I, 176: “El, le roi”; PLM, 83: “El the king”; CML2, 54: “El the king”; MLC, 191: “Ilu, el rey”; AD, 107: “El, il re”; ARTU, 18: “Ilu, the King”; Smith, UNP, 118: “El, the King”; Pardee, CS I, 255: “Ilu, the king [in his translation of KTU2 1.3:V:35–36, Pardee omits “Ilu”]”; Dietrich and Loretz, TUAT III/6, 1149: “El, der König”; RTU, 87: “El the king”; DULAT, 552: “(DN) king.” Driver, CML1, 91, exceptionally translates il mlk d yknnh as “the god who destined him (for) king.”

epithet 11

41

Parallels to the Epithet Context 1: r il abh // il mlk (+ d yknnh).4 Context 2: il mlk // r.

Discussion The epithet il mlk “ Ilu the king” occurs ve times in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. As recognized by most scholars, the epithet underscores Ilu’s status as the supreme authority in the Ugaritic pantheon.5 The component mlk “king” is otherwise attested as an independent divine epithet mlk “the king” (Ep. 75), likewise referring to Ilu, but also to Balu (in the form mlkn “our king”). It also occurs as a component in a composite divine epithet referring to Milku.6 The epithet il mlk “ Ilu the king” semantically parallels biblical epithets such as òh lmh “the king, YHWH” (Ps. 98:6).7 The Akkadian semantic equivalent šarru “king” and its less common synonym malku “king, (foreign) ruler” are also well attested as components of Akkadian divine epithets. Note especially dEa šarru malku “Ea the king (and) ruler.”8 Arabic malikun “King” is similarly used as an epithet of Allh in combination with other epithets. See, for example, fata l allahu al-maliku al- aqqu “High above all is Allah, the King, the Truth / the Reality/” (Q. 20:114; 23:116); . . . al-maliki l-quddsi l-azzi l- akmi “The Sovereign, the Holy One, the Exalted in Mighty,

4 Cf. the parallel nnkyw c[ awh // nq yba awh awlh “Is He not your Father who created you” // “He fashioned you and brought you into being” (Deut. 32:6). 5 For Ilu’s kingship, see, inter alia, L’Heureux (1979) 3–108; Cazelles (1969), 31–32; Schmidt (1961), 18–21; EUT, 27–32. 6 rpu mlk lm “the hero, the eternal king” (Ep. 98). Cf. also mlk azt “the (divine) patron of . . .” (Ep. 76) and mlk q “the (divine) patron of (summer) fruit” (Ep. 77), both referring to rb. 7 For additional examples and for the kingship of YHWH in general, see Brettler (1989). 8 BWL, 126:24 (cf. CAD Š/2, 103). In that text, too, the divine king is said to have engaged in creation: ša dEa šarru malku uštabnû kališ paqdakka “everything that Ea the king (and) ruler created is entrusted to you (Šamaš).” For the occurrence of Ea-šarru “Ea-the-king” as a component of theophoric personal names, see CAD, Š/2, 103 and the bibliography cited therein. For numerous additional examples of šarru and malku as component of divine epithets, see CAD, Š/2, 103–105; CAD, M/1, 168; and AG, 232–237, 129.

epithet 11

42

the Wise” (Q. 62:1); maliki n-n si “the Sovereign of men / The King (or Ruler) of Mankind” (Q. 114:2); maliki yaumi l-dni “the Sovereign over the Day of Reckoning / Master of the Day of Judgement” (Q. 1:3).9 mlk “king” is also attested in texts from Ugarit as a component in personal names.10

9

See Gimaret (1988), 313–318, and Al- abar (1990), 66. PTU, 157–158; Sivan (1984), 243. Cf. Fowler (1988), 50–53; TPM, 88 and n. 41. 10

EPITHET 12 il šr “ Ilu the prince” Epithet of il (1.123)

Contexts 1. KTU2 1.123:31 [šlm (.)] ab . w ilm 2 [w]šlm . šlm i[l(. . .)] 3 [š]lm .il šr .

1

[ Hail,]2 O father and (the rest of ) the god[s]! [And] hail, hail, O I[lu(. . .)] [ H ]ail, O xIlu the prince!

There is no scholarly consensus as to the analysis and translation of the epithet.3

Parallels to the Epithet Context 1: ab w ilªmº // i[l(. . .)] // il šr.

Discussion The epithet il šr “ Ilu the prince” occurs once in the Ugaritic corpus and refers to Ilu, the head of the pantheon and father of mankind and the gods. The main evidence for the identication of il šr with Ilu lies in the structure of the text, which is a prayer based on a god list. The immediate context (lines 1–3), which is delimited by the use of šlm “hail!” and by a dividing line at the end, would appear to comprise an introduction in which various aspects of Ilu are addressed.4

For the reading and reconstruction of this context, see above, ab / abn (Ep. 1). For the use of šlm “hail!” = Akkadian šulmu “well-being, health,” see above, ab / abn (Ep. 1), n. 2, p. 3. 3 De Moor (1970b), 312 “Šarru” (cf. p. 314); TRU, 217: “divino šr”; Levine and de Tarragon (1984), 658: “to El, to Šar”; Foley (1987), 71: “El the King”; CR, 343: “Ilu, the sovereign”; TR, 694: “princier Ilu” (RCU, 151: “princely Ilu”). DULAT, 842: “DN, the sovereign.” 4 See the discussion of ab / abn (Ep. 1). 1 2

44

epithet 12

šr “prince, chief ” otherwise serves as a component in the unidentied divine epithets šr ayh “the chief of his brothers” // šr ylyh “the chief of his kinsmen.”5 The context there indicates that the epithet refers to one of the “brothers” of Balu, but the precise identity of the deity remains unclear.6 The same word likely also occurs in the (partially reconstructed) collective divine epithet bn š ªrº[m] “the (divine) princes” (KTU2 1.23:2)7 and as a component in the compound divine names d w šr (KTU2 1.123:13)8 and mt w šr (KTU2 1.23:8),9 although there is no scholarly consensus with regard to any of these terms. Some scholars translate šr in accordance with Akkadian šarru “king.”10 The meaning “king” for Ugaritic šr and its West Semitic cognates, however, is not otherwise clearly attested,11 whereas the meaning “prince, chief ” does occur in Ugaritic precisely in two (unidentied) divine epithets, as noted above,12 and is well attested in Biblical Hebrew, where it also occurs in divine epithets, such as lwdgh rch “the great prince” (Dan. 12:1).13 It thus seems most likely that in the present epithet Ugaritic šr 5 KTU2 1.12:II:50–51: šr ayh m ah wm ah šr ylyh “the prince of his brothers met him, the prince of his kinsmen met him.” Cf. DULAT, 842. These two epithets have not been included in this study because of the impossibility of determining to which divinity they refer (see the Introduction, §3.4). 6 ayh “his brothers” may simply refer to all the gods. Cf. nmt (bn) at bl “the loveliest of (/among) the sisters of Balu” (Ep. 84), where at bl “sisters of Balu” refers to all the goddesses. 7 See Foley (1987), 61–74. KTU2 reads bn šp[. . .], whereas Pardee, CS I, 276, n. 6 considers both bn šªpº[m] and bn šªrº[m] epigraphically possible. 8 For various interpretations and bibliography, see Pardee, TR, 701–702, n. 59. The nature of the deity is unknown. 9 The component šr in mt w šr is diversely derived from Hebrew rc “prince” (e.g., Albright [1938b], 38, n. 25: “Prince of Death”; Ginsberg [1935], 48: “commoner and prince”; Astour [1966], 282, n. 60), Arabic šarrun “evil” (e.g., de Moor, ARTU, 120, n. 15: “Death-and-Evil”; Tsumura [1974], 410: “Death-and-Evil”) or Syriac šr “to unfasten, release, dissolve” (e.g., Driver, CML1, 121, n. 6: “Death-and-Dissolution” [see ibid., p. 148, n. 10]; Tromp [1969], 80: “Death-and-Rot”; Cutler and Macdonald [1982], 40–41: “death and corruption”). Cf. the recent discussion by Pardee, CS I, 276–277, n. 13. 10 See especially Foley (1987), 71: “El the King.” Cf. also CR, 343: “Ilu, the sovereign”; DULAT, 842: “DN, the sovereign.” 11 To the best of the present author’s knowledge, the only possible exception is the title r qrn “ruler of Ekron” in the inscription of Akhayus from Ekron. See the discussions by Gitin, Dothan and Naveh (1997), 11 and Younger (2000), 164, n. 4. As pointed out by Younger, the title corresponds to the biblical ytvlph yrc “rulers of the Philistines” (1Sam. 18:30; 29:3,4,9), where rc is surely to be differentiated from lm “king.” 12 Cf. also the use of šr “prince” (clearly not “king”) in a difcult context in KTU2 1.19:I:11. 13 Similarly, abxh rc “the chief of the host” (Dan. 8:11) and yrc rc “the chief of chiefs” (Dan. 8:25). For these epithets, see recently Collins (1999), 662–664.

epithet 12

45

is semantically (and etymologically) equivalent to Hebrew rc “prince, chief,”14 and in Akkadian should be compared only with semantically equivalent terms such as rubû “ruler, prince” and etellu “prince, lord,” both likewise well attested as components of divine epithets.15 Since Hebrew rc semantically parallels Hebrew br “ofcer, high ofcial,”16 Ugaritic šr may well be a masculine semantic equivalent of Ugaritic rbt “(great) lady,” which occurs as a component in a number of epithets of the goddesses Airatu and Šapšu (see component CXV). šr “prince” is also attested in Ugaritic texts as a component in personal names.17

14

Cf. Astour (1966), 282; TR, 694, 698. For rubû, see AG, 170–172 and CAD, R, 399. For etellu, see AG, 38–39 and CAD, E, 381–382. Cf. Cohen (1989), 14–15, who similarly rejects the etymological comparison of Heb. rc with Akk. šarru. Contrast, e.g., Barker (1980), 126–127. 16 See Cohen (1989), 14–15. 17 PTU, 196. 15

EPITHET 13 il p b hdry “the god who judges (/ rules) in Hidrayu” Epithet of mlk (1.108)

Contexts 1. KTU2 1.108:31 [xx]n . yšt . rpu . mlk .lm . w yšt 2 [il ]gr. w yqr .

1

il . yb . btrt il p . b hdry

3

[. . .] may the hero, the eternal king, drink, And may the powerful and august [god] drink, The god who sits (enthroned) in Atartu, The god who judges (/ rules) in Hidra{yu.

Many earlier scholars understood hdry as a divine name + epithet,2 but there is now a near consensus that it is a toponym, as in the above translation.3

Parallels to the Epithet Context 1: rpu mlk lm // [il] gr w yqr // il yb btrt // il p bhdry. 1 KTU2 reads p . For the reading p, see Freilich and Pardee (1984), 31. For additional philological notes to this context, see the discussions of the parallel epithets: [il] g r w yqr (Ep. 9); il yb btrt (Ep. 10) and rpu mlk lm (Ep. 98). 2 Virolleaud (1968), 553: “le dieu Juge, à côté de Had, le pasteur”; Parker (1970), 243: “El the Judge next to Hadd the Shepherd”; van Zijl (1972), 355: “the god pi (the Judge) with Hadad”; L’Heureux (1979), 170: “El judged with Haddu, his shepherd”; Loewenstamm (1980), 323: “Il the judge by Hadad the shepherd”; Levine and de Tarragon (1984), 656: “El renders judgment with Hadd, the shepherd”; Avishur (1994), 280: “El, who judges in the company of Shepherd Hadad.” 3 Margulis (1970a), 293: “El rules in Edrei”; Pope (1977), 170: “the god who rules in Edrei”; Ribichini and Xella (1979), 154: “il divino apizu (risiede) in Edrei”; ARTU, 187: “the god who is judging in Hadduraiyu”; TPM, 81: “qui règne à Hidrayu” (RCU, 194: “the god who rules in Hadrayi”); Margalit (1989a), 438: “He rules (as) a god in Edrei”; Caquot, TO II, 115: “le dieu qui juge à Hadrei”; Dietrich and Loretz, TUAT II/6, 822: “der Gott, der herrscht in Edrei”; RTU, 395: “the god who rules in Edrei”; CR, 187: “(and/the) god who judges in Hidrayu.” DULAT, 335: “the god who judges in TN.”

epithet 13

47

Discussion The epithet il p bhdry “the god who judges (/ rules) in Hidrayu” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku.4 As is the case of the parallel term yb “the one who sits (enthroned),”5 it is generally recognized that p “the one who judges (/ rules)” is an attribute of the deity as king. This is clear from the parallelism mlkn “our king” // pn “our judge (/ ruler)” in KTU2 1.3: V:32 and parallel.6 As rst recognized by Margulis, il yb btrt “the god who sits (enthroned) in Atartu” // il p bhdry “the god who judges (/ rules) in Hidrayu” corresponds to twrtv[b bvwyh yaprh rtym ˆvbh lm gw[ y[rdabw “King Og of Bashan—one of the last of the Rephaim—who sat (enthroned) in Aštarot and in Edrei” ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12).7 Virolleaud analyzed hdry as the well known divine name hd “Haddu” + the epithet ry “the shepherd,” paralleling the alleged DN trt, and translated “le dieu Juge, à côté de Had, le pasteur.”8 His general interpretation was followed by many of the early students of the text.9 Hebrew h[r “shepherd” and Akkadian rû “shepherd” are indeed well attested as divine epithets,10 but Ugaritic ry otherwise occurs in the extant texts only with reference to human shepherds.11 Furthermore, the divine name hd is never qualied by an epithet in the entire Ugaritic corpus. The decisive considerations against Virolleaud’s line of interpretation, however, are the fact that neither in Ugaritic nor in Biblical Hebrew does the preposition b ever mean “with, in the company of (a person),” as posited by Virolleaud,12 and the fact that in

See the discussion of il yb btrt (Ep. 10). See the discussion of il yb btrt (Ep. 10). 6 See the discussion of pn (Ep. 106). 7 Margulis (1970a), 293–294; idem (1970b), 344; Margalit (1983), 66. [In Mesopotamia, the god Ea is similarly said to judge in his place of residence: dEa d in dni qereb apsî “Ea, who renders judgment in the midst of the apsû ” (KAR 361:9). Cf. the reference to the same deity as ib apsî rabî, “who sits (enthroned) in the great apsû,” quoted above, see n. 16, p. 39.— JNF ]. 8 Virolleaud (1968), 553, 555. 9 See n. 3, p. 46. 10 For Hebrew h[r as a divine epithet, see Ps. 23:1; 80:2. For Akkadian rû, see CAD, R, 309–310, meaning 2a. Cf. especially personal names such as Adad-rûni “Adad-is-our-shepherd” (ADD Appendix, 3 II:10). 11 See DULAT, 727. 12 See Pardee, TPM, 95 and the bibliography cited therein. 4 5

48

epithet 13

Hebrew the equivalent terms twrtv[ and y[rda are unequivocally to be understood as toponyms, as is generally recognized.13 Finally, it may be noted that the analysis of hdry as a single word results in a chain of four parallel epithets, each composed of three components.

13 The toponym hdry / y[rda is to be identied with the modern Deraa. See Pardee, TPM, 96–97 and n. 82 and the bibliography cited therein. Margulis (1970a), 294 explains the correlation of Ugaritic h to Hebrew a in hdry / y[rda as either a scribal error in Ugaritic for idry due to the graphic similarity between h and i in the Ugaritic script or as the result of an interchange of initial h and . The latter possibility seems far more probable. For additional examples of the correlation of Ugaritic h to Hebrew a, see Greenstein (1973) [for hdry / y[rda, see ibid., p. 162, n. 31].

EPITHET 14 aliy qrdm “the mightiest of the heroes” Epithet of bl (1.3; 1.4; 1.5)

Contexts 1. KTU2 1.3:III:14 (= 1.3:IV:7–8, VI:25 [reconstructed]; 1.4:VIII:34–35; 1.5: II:10–11) 13 t m . aliyn . bl . The message of Balu the mighty one, hwt 14 aliy . qrdm . The word of the mightiest of the heroes. 2. KTU2 1.5:II:18 t m . aliyn 18 {bn .} bl . hwt . aliy . qrdm

The message of Balu the mighty one, The word of the mightiest of the heroes.

Most scholars render this epithet as either “the mightiest of the heroes/ warriors,”1 or the like, similar to the above translation, or “the mighty hero/warrior”2 or the like.

Parallels to the Epithet Contexts 1, 2: aliyn bl // aliy qrdm.

1 KME, 31: “des Erhabenen unter den Helden”; MKT, 27: “des gewaltigsten unter den Helden”; van Zijl (1972), 345: “Mightiest of heroes”; TO I, 163: “le plus puissant des héros”; CML2, 49: “the mightiest of warriors”; MLC, 183: “el más poderoso de los héroes”; AD, 100: “del piú potente tra gli eroi”; Smith, UNP, 110: “the Mightiest of Warriors”; Pardee, CS I, 251: “the mightiest of heroes”; Dietrich and Loretz, TUAT III/6, 1141: “des Mächtigsten der Helden”; DULAT, 710: “the most powerful of the heroes.” 2 Ginsberg, ANET, 136: “the Powerful Hero” (p. 135 [1.4:VIII:34–35]: “the Mighty Warrior”); CML1, 105: “the valiant victor”; RTU, 77: “Valiant Warrior.” Cf. PLM, 78: “Aliy, the warrior.”

50

epithet 14 Discussion

The epithet aliy qrdm “the mightiest of the heroes” occurs with certainty six times in the Ugaritic corpus,3 and refers to Balu, god of the storm and agricultural fertility. Each occurrence is in the context of a message4 and in parallel with the epithet aliyn bl “Balu the mighty one” (Ep. 15). It is today generally accepted that the component aliy “mighty” (< ly “to be strong, able”) is semantically equivalent to aliyn, the latter formed by the addition of the morpheme - n. Such a meaning of aliy is required by the collocation with qrd “warrior, hero” (see below) and thus provides conclusive contextual evidence for the meaning of aliyn as well.5 For a discussion of the early interpretations of aliy and aliyn, see below, Epithet 15. The component aliy “mighty” semantically corresponds to Arabic terms such as q dirun “Powerful,” azzun “Mighty” and qawiyyun “Strong,” all occurring as epithets of Allh.6 The component qrdm was initially interpreted by Virolleaud as “hache” based on Hebrew wdrq “axe.”7 He was followed by Løkkegard, who pointed out that the axe was a symbol of bravery and translated the epithet as “the wild ox of the axe.”8 Von Soden hesitantly compared Ugaritic qrdm with Akkadian qarda(m)mu “Böser, Feind,”9 which is unsuited to the context and must be rejected.10

3 Herdner reconstructs this epithet in CTA 7:II:14 (= KTU2 1.7:26). See also Wyatt (1990), 459 and RTU, 148–151. KTU2 does not reconstruct the text here, but refers to KTU2 1.3:III:11–29, where aliy qrdm does occur (see KTU2, 30, n. 1). Other scholars who have studied this text have refrained from reconstructing or translating the present context. Although Herdner’s reconstruction seems possible, the state of preservation of the text recommends caution, and the context has thus not been included in the present study. 4 See Wyatt (1990), 459. 5 [Cf. the collocation of the cognate words qarr du “hero” and lû “powerful” in the Akkadian royal epithet qarr du lû “powerful hero” (BE 17, 24:2). Cf. also the collocation of qardu “heroic, valiant” and teleû “most competent, most able,” both derived from the same roots as qarr du and lû, respectively, in an appellation of Ištar: qaritta m rat dSîn ilta telta “the valiant daughter of Sîn, the most able goddess” (KAR 158: II:16).—JNF ]. 6 For these and semantically related Arabic divine epithets, see Gimaret (1988), 235–251. 7 Virolleaud (1931), 196. Cf. Bauer (1933), 86, n. 1. Albright (1938a), 19 also initially interpreted qrdm as “the battle-axes”. 8 Løkkegaard (1953), 222. 9 AHw, 903. Cf. also Engnell (1967), 112, n. 2. 10 As opposed to the very frequent use of qur du / qarr du “warrior, hero” and the related adjective qardu “heroic, valiant” in divine epithets (see n. 5 above p. 50), qardammu is only attested once in the epithet muttaklammi qarda[mmi ] “who consumes the

epithet 14

51

Albright was the rst to relate qrdm to Akkadian qur du “warrior, hero,” although he took aliy qrdm as part of an alleged sentence name aliy qrdm qryy bar ml mt “I prevail over the champions who encounter me in the land of battle.”11 The translation “mightiest of heroes” was rst proposed by Gray.12 Many recent scholars have followed his translation.13 Most others have similarly derived qrdm from Akkadian qur du “warrior, hero” / qarr du “warrior, hero,” but interpret it as a singular form (+ enclitic m) standing in apposition to aliy “mighty,” i.e., “the mighty warrior,” or the like.14 According to Dietrich and Loretz, the qrdm “Helden” are preeminent spirits of the Netherworld, the epithet referring to Balu’s alleged role as a cthonic deity and ruler of the spirits of the dead.15 Wyatt accepts the etymology of qrd from Akkadian qur du / qarr du “warrior, hero,” but nevertheless posits a possible word play on the etymology from Hebrew qrdwm “axe.”16 Ugaritic qrdm is best analyzed as a plural form of qrd “hero, warrior” forming a construct chain with aliy “mighty.” Such a grammatical analysis satisfactorily explains the consistent occurrence of the m in qrdm and attributes to aliy qrdm “the mightiest of the heroes” a superlative meaning which is common in Akkadian divine epithets. Cf., for

wicked” (KAR 83 r. i 13), referring to Ninurta. Furthermore, such an interpretation would necessarily entail an interpretation of aliy as “who prevails (over),” or the like, which is difcult to explain morphologically (cf. the discussion of aliyn bl “Balu the mighty one” [Ep. 15], below). 11 Albright (1940), 176 and 325, n. 41. Cf. idem (1942), 195, n. 11. Similarly, CMHE, 66; Miller (1973), 39–41. Cf. Engnell (1967), 112, n. 2, who compares aliy qrdm with Akkadian ilu qarr du. The identication of qrdm with Akk. qur du was earlier rejected by Baneth (1932), col. 452–453, n. 6. 12 LC, 164–165. In an earlier study, Gray (1949), 72, n. 3 proposed “wielder of the axe.” 13 See above, n. 1, p. 49. Cf. Coogan (1978), 92: “conqueror of warriors.” 14 See above, n. 2, p. 49. Cf. the royal epithet qarr du lû “powerful hero,” quoted above, and the epithet of Ištar, qaritta m rat dSîn ilta telta “the valiant daughter of Sîn, the most able goddess,” see in n. 5, p. 50. 15 Dietrich and Loretz (1980c), 392–393. 16 Wyatt (1992), 405. In an earlier study, Wyatt (1990), 459–460, 465 claimed that the Akkadian and Hebrew etymologies were equally likely. In support of the interpretation of qrdm as “axe,” he adduced KTU2 1.4:VII:40, where he emended qdm to qdm. There is no contextual support for this emendation, however, and it has been accepted by no other modern Ugaritologist (cf. TO I, 218: MLC, 209; Smith, UNP, 137; Pardee, CS I, 263; DULAT, 693, 710). It is regrettable that such an unacceptable emendation has found its way into biblical scholarship via NIDOTTE, s.v. qrdm (Stellman [1997], 982). Wyatt recently proposed translating the unemended qdm in KTU2 1.4:VII:40 as “axe” (see RTU, 110, n. 164 and the bibliography cited therein), but the context still does not support such an interpretation.

52

epithet 14

example, lât gimir il “the most able of all the gods.”17 In any case, the interpretation of qrd here as “hero, warrior” is beyond doubt, since the word is otherwise attested in Ugaritic (KTU2 1.119:26,29) and the cognates qur du “warrior, hero” and qarr du “warrior, hero” are well attested as components of divine epithets in Akkadian.18 Cf. especially the Akkadian royal epithet qarr du lû “powerful hero,” cited above, n. 14, p. 5. qrd is also attested in texts from Ugarit as a component in personal names.19

17

See CAD, L, 160; AG, 116. Similarly, dandan il ni “the mightiest of the gods” (ADD 641, 5); dannum ina il “the most mighty among the gods” (CH XLIV, 25); dNergal gašri il ni ašu “Nergal, the most powerful (among) his divine brothers” (CT 34, 8:25). In Ugaritic, cf. nmt at bl “the loveliest of the sisters of Balu” (EP. 84). 18 See AG, 162–164; CAD, Q , 141–142, 312–313. Cf. CAD, Q , 129–130. 19 See PTU, 176–177; DULAT, 710 and the bibliography cited therein.

EPITHET 15 aliyn bl “Balu the mighty one” Epithet of bl (1.1–6; 1.10; 1.11; 1.15; 1.22; 1.92; 1.101)

Contexts 1. KTU2 1.1:IV:221 21 bt . kspy . dt[ 22 bd . aliyn b[l

] ]

My house (made) of silver, which [. . .], In the hand of Ba[{lu] the mighty one [. . .].

2. KTU2 1.2:I:42 at . ypt . b x[ 4 aliyn . bl . [

] ]

You rose up against . . . [. . .] Ba{lu the mighty one [. . .].

3

3. KTU2 1.2:IV:28 b l aliyn . b[l] 29 b . l rkb .rpt .

1

Scatter (?),3 O Ba[{lu] the mighty one! Scatter (?), O rider of the clouds!

For attempts to reconstruct the text, see MLC, 160; RTU, 49. Cf. DULAT, 464. For attempts to reconstruct the text, see MLC, 168; RTU, 56, n. 86; UBC I, 264, 277–276. 3 There is no consensus as to the interpretation of b in the present text, as well as the related verb yb.nn in context 4. Many scholars relate b to the Hebrew verb vwb “to be ashamed” and translate “be ashamed,” or the like. See CML1, 82; Ginsberg, ANET, 131; Van Selms (1970), 266; Olley (1976), 233–234; ARTU, 41; MLC, 177, 531; DULAT, 251–252; GUL, 157 (Sivan also considers the possibility of the root b, discussed below). Most other scholars relate the term to Arabic baa “to spread, disperse, scatter” and translate “scatter,” or the like. See Obermann (1948), 15–16, n. 23; LC, 29; TO I, 139, note b; CML2, 44, n. 11 and p. 144; UBC I, 324, 357; Pardee, CS I, 249, n. 63. Tropper, UG, 646 prefers a derivation from the root bw (or b) with the meaning “zerreißen, vernichten,” in both cases apparently based on the above mentioned Arabic etymology; but on p. 710 he translates the related yb.nn as “Da schämte(?) sich(?).” Wyatt, RTU, 68–69, n. 150, posits a close relationship between b (which he translates “dry (him) up”) and the verb yšt in line 27 (which he derives from the root šty “to drink”). He compares Isa. 19:5 (wtvnw . . . vbyw). In the Ugaritic text, however, yšt most likely derives from the root šyt “to put,” whereas in the Hebrew text wtvnw is surely derived from the root tvn “to become dry.” Furthermore, although exceptions do occasionally occur, the Ugaritic cognate of Hebrew vby “to be dry” would normally be expected to be written with š (cf. Aramaic vby and Arabic yabisa). For the broader Ugaritic context, see the discussions by Smith, UBC I, 351–357 and Greenstein (1982), 204–205. 2

54 4. KTU2 1.2:IV:31 w ya . b[ ] 31 yb.nn .aliyn . bl . w[ ] 5. KTU2 1.3:I:2–3 bd . ali[yn] 3bl sid. zbl . bl 4ar

epithet 15 And he went out of [. . .] Ba{lu the mighty one scattered (?) him [. . .] He served Ba{lu the mighty one, He waited upon4 the prince, lord of the earth.

In the opinion of the present author, the meaning “be ashamed” is inappropriate here, since Balu has nothing to be ashamed of in his ght against Yammu. Furthermore, the subsequent use of the same verb yb with a direct object sufx -nn in line 31 indicates that b is a transitive verb. The interpretation of b as the verb “scatter,” which recalls Anatu’s treatment of Môtu in KTU2 1.6:II:30–37, is therefore provisionally accepted here. For an explanation of how this action is effected, see Pardee, CS I, 249, n. 63, who suggests that “Balu is being commanded to disperse Yammu/Naharu by making the droplets of water [of the god of the sea Yammu—AR] y in all directions.” Such an interpretation may be supported by the use of the apparent Arabic cognates baa “to spread, disperse, scatter” and baaa “to raise and scatter” with respect to dust, for which see Lane, Lexicon, 151b and Lis n al-arab, Vol. II, 114. 4 Some scholars have analyzed bd // sid as nominal forms functioning as epithets of the god Prdmn; e.g., TO I, 153: “valet” // “serveur”; DULAT, 140: “slave . . . (or verbal form ‘he served’ [?])”; ibid., 751: “chief butler”. The message of the text, however, is not the professional qualications of Prdmn, but what he actually does for Balu at the banquet. It thus seems more likely that bd // sid are 3 m. s. qatala // qatila forms “served” // “waited upon” summarizing the following series of actions expressed with qatala and yqtl forms, namely qm yr wyšl mnh “he rises, arranges, and to gives him to eat” . . . ybrd “he slices” . . . ndd yšr w yšqynh “he stands, serves, and gives him to drink” . . . ytn “he gives” (cf. Ginsberg, ANET, 135; CML2, 46; Smith, UNP, 106; Pardee, CS I, 249–250; RTU, 70). Smith (1995), 794, classies the usage of the qatala form sid according to his usage (3): “Some *qatala forms continue past action marked in the previous line by *qatala [i.e., bd—AR].” Because of the parallelism, however, it seems likely that bd and sid are both to be classied according to Smith’s usage (10) [p. 800, citing Fenton]: “When a signicant stage in the narrative is reached, when there is a change in subject matter, or when the narrative turns to a ‘character’ who has not been the focus of attention in the preceding lines, the rst verb or verbs of the new episode may be in the qtl form before the narrative reverts to yqtl.” For the translation of sd (G) “to serve, wait upon,” cf., for example, CML2, 46: “he did wait upon”; Smith, UNP, 106: “waits on.” The verb otherwise occurs in KTU2 1.17:V: 20//30, where it parallels kbd (D) “to honor.” The frequently proposed etymology based on Rabbinic Hebrew d[s (qal) “to support, strengthen, satisfy the appetite, satiate, dine” [ Jastrow (1950)]; Aramaic d[s (peal) “to assist, help, dine, eat, satiate” (ibid.) or “to eat, provide sustenance” (DJBA, 823); and Akkadian sêdu “to help” (CAD, S, 206) appears doubtful. Both examples of Ugaritic sd (G) admittedly occur in general contexts of the serving of food and drink, which would appear to accord with the meaning “to satiate” or “to provide sustenance” of the presumed Hebrew and Aramaic cognates, but the general meaning of the parallel verbs bd (G) “to serve” and kbd (D) “to honor” suggests that sd (G) is not specically related to the serving of food. Furthermore, the second meaning of the suggested etymological equivalents “to assist, help” would be more tting for a context where the subject of the verb is not

epithet 15

55

6. KTU2 1.3:III:5–6 (cf. contexts 41 and 53)5 mšr . l . dd . aliyn 6 bl . She sings of the love of Ba{lu the mighty one, yd . pdry . bt . ar The affection of Pdry, disperser of light, 7 ahbt . ly . bt . rb . The fondness of allayu, disperser of showers, dd . ary 8 bt . ybdr The love of Arayu, disperser (/ daughter) of ybdr. 7. KTU2 1.3:III:13 (= 1.3:IV:7–8; 1.3:VI:24; 1.4:VIII:34–35; 1.5:II:10–11; cf. context 25) 13 t m . aliyn . bl . The message of Ba{lu the mighty one, hwt 14 aliy . qrdm The word of the mightiest of the heroes. 8. KTU2 1.3:V:32 (cf. context 14)6 mlkn . aliyn . bl . Our king, Ba{lu the mighty one, pn 33 in . d lnh Our judge (/ ruler), the one without equal. 32

9. KTU2 1.4:II:22 (cf. context 12) ik 22 my .aliyn . bl Why has Ba{lu the mighty one arrived? 23 ik . myt . b[t]lt 24 nt Why has the maiden Anatu arrived? 10. KTU2 1.4:II:37 aliyn . [bl 38 btlt . [nt 37

] ]

[Ba{lu] the mighty one [. . .], The maiden [Anatu . . .].

a servant, i.e., Prdmn, but a powerful deity, i.e., Balu, who “helps” a weaker gure. Cf., for example, dAhurummazda isdanni “Ahurumazda helped me (Xerxes)” (Herzfeld, API, p. 30, No. 14:37). See also Ps. 20:3. It should be noted that the interpretation of sid a nominal form, namely, an active participle, which seems less likely to the present author, is often supported by recourse to Akkadian s idu. The Akkadian term is indeed translated “Helfer” by von Soden, AHw., 1010, but according to CAD, S, 67–68 (reading saidu), it means “inn, road-station (?),” which can hardly be considered relevant with regard to Ugaritic sid in the present context. Phonologically, the aleph can not be explained as an indication of an Akkadian origin for the Ugaritic term, since Akkadian sêdu is a loanword from Aramaic and is attested only at a late period. Although an interchange of  and  can not be entirely excluded, the semantic evidence does not seem conclusive enough to justify such an assumption. 5 The translation “She sings” is based on an emendation of mšr to tšr following the parallel in KTU2 1.101:17 (context 53). Cf. de Moor (1969), 183. mšr could theoretically be analyzed as a noun with a m-preformative with the meaning “song” or a D participle from the root šyr “to sing,” but in neither case is there as yet a precedent in Ugaritic literature. See the discussions in MLC, 183; ARTU, 8; UNP, 109, 167, n. 57; Pardee, CS I, 251, n. 83, idem, TPM, 150–151. 6 For the translation, see in d lnh (Ep. 24).

56

epithet 15

11. KTU2 1.4:III:10 10 y[]b . aliyn . bl 11 ytdd . rkb . rpt

Ba{lu the mighty one answers, The rider of the clouds testies.

12. KTU2 1.4:III:23 (cf. context 9) 23 ar . my . aliyn . bl Afterwards, Ba{lu the mighty one arrived, 24 myt . btlt . nt The maiden Anatu arrived. 13. KTU2 1.4:III:37 37 [xxx] .aliyn . bl 38 [xxx]rbt . art . ym 39 [xxx]btlt . nt

[. . .] Ba{lu the mighty one, [. . .] the lady Airatu of the sea, [. . .] the maiden Anatu.

14. KTU2 1.4:IV:44 (cf. context 8)7 mlkn . aliy[n . ]bl Our king, Ba{lu the mighty one, 44 pn . w in . d lnh Our judge (/ ruler) and the one without equal. 15. KTU2 1.4:V:12 12 l yrgm . laliyn bl

May it be told to Ba{lu the mighty one.

16. KTU2 1.4:V:35–36 (= 1.4:VI:36) šm . aliyn 36 bl Ba{lu the mighty one rejoiced. 17. KTU2 1.4:V:47–48 tdb . ksu 47 w yb . l ymm .aliyn 48 bl

A chair was readied and he was seated, At the right of Ba{lu the mighty one.

18. KTU2 1.4:V:63 (= 1.4:V:49; 1.4:VII:14–15, 37–38; 1.15:II:12) wyn . aliyn bl And Balu the mighty one responded.

64

19. KTU2 1.4:V:59 šm. laliyn . bl 60 bn . l rkb . rpt

Hear, O Ba{lu the mighty one! Understand, O rider of the clouds!

20. KTU2 1.4:VI:4 šm. m. lal[i]yn bl

Hear, O Ba{lu the mighty one!

21. KTU2 1.4:VI:7 w n . ali[yn .] bl

And Ba{lu the mighty one responded.

59

4

7

7

For the translation, see in d lnh (Ep. 24).

epithet 15 22. KTU2 1.4:VII:2 2 [xxxxxx . ]aliyn . bl 3 b[xxxx . ] tk . mdd il 4 ym 23. KTU2 1.4:VII:23–24 l rgmt . lk . lali24yn . bl .

23

tbn . bl

25

l hwty

24. KTU2 1.5:II:6 yraun . aliyn . bl 7 t.nn . rkb . rpt

57

[. . .] Ba{lu the mighty one, [. . .] the beloved of Ilu, Yammu. I indeed told you, O Ba{lu the mighty one, You shall surely return, (O) Balu, to my words. Ba{lu the mighty one feared him, The rider of the clouds was terried of him.

25. KTU2 1.5:II:17–18 (cf. context 7) t m . aliyn 18 {bn .} bl . The message of Ba{lu the mighty one, hwt . aliy . qrdm The word of the mightiest of the heroes. 26. KTU2 1.5:V:1–2 [xxxxxxxxxxx]x .aliyn 2 [bl

[. . . Ba{lu] the mighty one.

27. KTU2 1.5:V:17 yšm . aliyn . bl

Ba{lu the mighty one heard.

28. KTU2 1.5:V:23 al[xx . b]l . šlbšn

[Ba{]lu the migh[ty one] clothed him.

1

23

29. KTU2 1.5:VI:9 (= 1.6:I:41–42; 1.6:III:0 [reconst.])8 mt . aliyn . bl Ba{lu the mighty one has died, 10 lq . zbl . bl . ar The prince, lord of the earth, has perished. 30. KTU2 1.6:I:12 gm 11 t . l nrt . ilm . špš 12

ms. m. ly . aliyn . bl

31. KTU2 1.6:I:14 tšm. nrt . ilm . špš 14 tšu . aliyn . bl . l ktp 15 nt . k tšth 13

With a loud voice she called to the lamp of the gods, Šapšu: Load up Ba{lu the mighty one for me! The lamp of the gods, Šapšu, heard her, She lifted up Ba{lu the mighty one, She indeed put him on Anatu’s shoulder.

8 1.6:I:41–42 and 1.6:III:0 add k “that” to the beginning of each stich. 1.6:III:0 is reconstructed following KTU2, 26, n. 1 and most other scholars. See Ginsberg, ANET, 140; MLC, 228; ARTU, 90; Smith, UNP, 157; Pardee, CS I, 271, n. 260.

58

epithet 15

32. KTU2 1.6:I:19–20 (= 1.6:I:21, 23, 25, 27, 29)9 tb . šbm 19 rumm . She slaughtered seventy wild bulls, k gmn .aliyn 20 bl As an offering for Ba{lu the mighty one. 33. KTU2 1.6:I:58–59 56 apnk . tr .r 57 yl . b rrt . pn 58 yb . l k  . aliyn 59bl 34. KTU2 1.6:I:64 yrd . tr .r . 64 yrd l k  . aliyn . bl 63

35. KTU2 1.6:II:21 ngš . ank . aliyn bl

21

Thereupon mighty (?) Ataru, Ascends to the peak of apnu, (And) sits upon the throne of Ba{lu the mighty one. Mighty (?) Ataru descends, He descends from the throne of Ba{lu the mighty one. I approached Ba{lu the mighty one.

36. KTU2 1.6:III:8 (= 1.6:III:20; 1.6:III:2)10 w id. k y . aliyn . bl Then I may know that Ba{lu the mighty one is alive, 9 k i . zbl . bl . ar That the prince, lord of the earth, exists.

8

37. KTU2 1.6:IV:4 (= 1.6:IV:15) iy .aliyn . bl Where is Ba{lu the mighty one? 5 iy . zbl . bl . ar Where is the prince, the lord of the earth? 4

38. KTU2 1.6:IV:20 w abq . aliyn . bl

20

39. KTU2 1.6:V:10 m[k] . b šb 9 šnt wrk . bn ilm . mt 10 m .aliyn . bl

And I shall search for Ba{lu the mighty one. Behold, in the seventh year, The son of Ilu, Môtu, came (?),11 To Ba{lu the mighty one.

9 In lines 18–29 the context repeats itself six times, the only difference each time being the sacrice: rumm “wild bulls” (line 19); alpm “bulls” (line 20); in “small cattle” (line 22); aylm “deer” (line 24); ylm “ibexes” (line 26); [ y] mrm “roebucks” (line 28). 10 In 1.6:III:20 each stich begins with k “for” and in 1.6:III:2 each stich begins with w hm “and if,” in both passages instead of wid k // k “then I may know that // that.” 11 The reading wrk was originally proposed by de Moor, SP, 229 and recently accepted by KTU2. De Moor translated the term as “softened up.” For the present translation, cf. MLC, 231: “[se dirigió]”; Pardee, CS I, 272: “[comes]”; RTU, 141: “[came].” For other suggested readings (reconstructions), see Smith, UNP, 174, n. 190.

epithet 15 40. KTU2 1.6:VI:25 šm. m 24 l bn .ilm . mt . ik. tmt 25 . m . aliyn . bl 26

ik. al. yšmk .r

27

il .abk

59

Hear, O son of Ilu, Môtu: How can you ght with Ba{lu the mighty one, How will the bull, Ilu, your father not hear (of) you?

41. KTU2 1.7:22 [reconst.] (cf. contexts 6 and 53)12 [tšr l dd aliyn bl] [She sings of the love of Ba{lu the mighty one], 23 [a]h[b]t . pdr[y . bt ar] [ The fond]ness of Pdr[y, disperser of light], [yd (?) ly bt rb] [ The affection (?) of allayu, disperser of showers], [dd] 24 ary bt . y[bdr] [The love of ] Arayu, disperser (/ daughter) of y[bdr].

22

42. KTU2 1.10:I:6 [ al]iyn . bl 7 [ ] . rkb . rpt

[. . .] Ba{lu [the mig]hty one, [. . .] the rider of the clouds.

43. KTU2 1.10:II:13 w yšu . nh . aliyn . bl 14 w yšu . nh . w yn

Ba{lu the mighty one lifted up his eyes, He lifted up his eyes and saw.

44. KTU2 1.10:II:34 34 [ ]aliyn . b[l] 35 [ bt]lt . nt [.]ph

[. . .] Ba{lu the mighty one, He saw [. . . the mai]den Anatu.

45. KTU2 1.10:III:4 4 w yny .aliyn [ . bl]

And [Ba{lu] the mighty one responded.

46. KTU2 1.10:III:37 yšm . aliyn . bl

May Ba{lu the mighty one rejoice.

47. KTU2 1.11:8 [ bt]lt.nt 8 [ ali]yn.bl

[. . . the mai]den Anatu, [. . .] Ba{lu [the mig]hty one.

48. KTU2 1.15:II:3 2 [xxxxxxx]x . r 3 [xxx . aliy]n . bl 4 [xxxx]mn . yr . zbl 5 [xxx . k]r w ss

[. . .] bull, [. . .] Ba{lu [the mighty] one, [. . .] Yariu the prince, [. . . Kô]aru and as su,

6

13

37

7

12 The reconstruction generally follows context 6, as suggested by KTU2, 29, n. 11.

60 6 7

[xxx]xn . r my . ršp zbl [w] dt . ilm . lh

epithet 15 [. . .] Ramayu, Rašap the prince, [And] the assembly of the gods, a third of it (?).

49. KTU2 1.15:II:12 [w ]yn .aliy[n .] bl

[And] Ba{lu the mighty one responded.

50. KTU2 1.22:I:26 mk . bšb 26[xxxx] xxxnk .aliyn . bl

Behold, on the seventh [day],13 [. . .] Ba{lu the mighty one.

51. KTU2 1.92:31 l pnh yrd 31 [x]aliyn bl . šm[] rgbt

Ba{lu the mighty one (desired to) descend to her. . . .

52. KTU2 1.92:39 [ xxxxx] l aliyn bl 40 [ xxxxx]x . rkb rpt

[. . .] for Ba{lu the mighty one, [. . .] the rider of the clouds.

12

39

53. KTU2 1.101:17–18 (cf. contexts 6 and 41)14 tšr . dd al[iyn] 18 bl . She sings of the love of Ba{lu the ahbt . mi[ghty one], The fondness.

Similar to the above translation, almost all scholars today remder the epithet as “mighty/almighty Balu,” or the like.15

13

For the reconstruction and translation, see Lewis, UNP, 204; TO I, 477; MLC, 424. 14 This context is a variant of KTU2 1.3:III:5–8 (context 6). For some unknown reason, it ends abruptly with ahbt “the fondness” (line 18). Wyatt’s reconstruction of two additional stichs (in square brackets normally used to signify lacunae) followed by the comment “text breaks off ” (RTU, 390) is misleading, since the bottom of the tablet is complete and contains enough space for at least two and a half more lines (see the photograph in TPM, 122). For a discussion of the variations between contexts 6 and 53, see TPM, 150–151. 15 Ginsberg, ANET, 130: “Puissant Baal”; CLM1, 83: “victor Baal”; KME, 21: “der erhabene Baal”; MKT, 48: “Ali>an Baal”; TO I, 127: “le Très Puissant Baal”; PLM, 69: “Aliyan Baal”; CML2, 45: “mightiest Baal”; MLC, 177: “Balu, el Victorioso”: AD, 82: “il Potente Baal”; ARTU, 42: “Balu the Almighty”; Smith, UNP, 105: “Mighty Baal” (p. 97: “Mightiest Baal”); Parker, UNP, 183: “Baal the Almighty”; Lewis, UNP, 204: “Mighty Baa”; Pardee, CS I, 249: “Mighty Balu”; Dietrich and Loretz, TUAT III/6, 1114: “des allmächtigen Baal”; RTU, 69: “Valiant Baal”; DULAT, 53: “the ‘Very Powerful’ DN.”

epithet 15

61

Parallels to the Epithet Contexts 3, 11, 19, 24, 42, 52: aliyn bl // rkb rpt. Contexts 5, 29, 36, 37: aliyn bl // zbl bl ar. Context 6, 41 [reconst.] (cf. context 53): aliyn bl // pdry bt ar // ly bt rb // ary bt ybdr. Contexts 7, 25: aliyn ({bn}) bl // aliy qrdm. Contexts 8, 14: aliyn bl // in d lnh. Contexts 9, 10, 12: aliyn bl // btlt nt. Context 13: aliyn bl // rbt art ym // btlt nt. Context 22: aliyn bl // mdd il ym. Context 47: btlt nt // aliyn bl. When occurring in parallel with another epithet of Balu, aliyn bl consistently occurs as the “A-word” epithet of the parallel pair.

Discussion The epithet aliyn bl “Balu the mighty one” occurs seventy-two times (including two completely reconstructed occurrences) in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. It is by far the best attested Ugaritic divine epithet (the next best attested being btlt nt “the maiden Anatu” [Ep. 41] with forty-nine occurrences) and has been known since the earliest days of Ugaritology. Based on the reading aliyn bn bl in KTU2 1.5:II:17–18 (context 25), Virolleaud initially concluded that aliyn was the name of the son of Balu.16 He was followed by a few other early scholars.17 Already in 1932, however, Albright proposed taking aliyn as an appellation of Balu.18 In the following year, Bauer similarly concluded that most of the evidence suggests that aliyn refers to Balu, although he remained troubled by KTU2 1.5:II:17–18.19 A scholarly consensus has since formed in favor

16

Virolleaud (1931), 196; idem (1934), 234. Dussaud (1931), 363, 367, 398–399 and subsequent studies (see especially idem [1938], 133–134; Jack (1935), 17. 18 Albright (1932), 188–189. 19 Bauer (1933), 88–89; cf. idem (1935a), 55; idem (1935b), col. 132. Ginsberg (1936a), 166 cites Bauer and adds additional data in favor of the identication of aliyn with Balu. 17

62

epithet 15

of the identication of aliyn with Balu, the sole occurrence of aliyn bn bl now being accepted as a scribal error.20 Virolleaud analyzed both aliy in aliy qrdm (Ep. 14) and aliyn in the present epithet as 1 c.s. yqtl(n) forms from an unknown verb ly. According to Virolleaud, aliyn would have served as a proper name, whereas aliy would have retained its function as a verb in the phrase aliy qrdm, which he did not consider to be an epithet and translated as “je . . . la hache.”21 Albright initially accepted Virolleaud’s interpretation of aliy as a verbal form, but analyzed aliyn “the most mighty one” as an elative form *alay of an unattested adjective meaning “mighty” + the ending -ân. He derived both terms from the root ly “to be mighty, able,” which he related to Akkadian leû “to be strong, able.”22 Other scholars interpreted aliyn and aliy as “the wielder,” based on the mistaken interpretation of qrdm in aliy qrdm as “axe” (cf. Virolleaud’s translation, quoted above).23 Albright eventually accepted Virolleaud’s basic analysis of aliyn as a verbal form. He translated it as “the One who Prevails”24 and took it to be an abbreviation of aliy qrdm qryy bar ml mt (KTU2 1.3:III:14–15 and parallels), which he interpreted as an epithet of Balu meaning “I prevail over the heroes whom I meet in the land of battle.”25 Nevertheless, most scholars today analyze aliyn as an original adjectival form aliy + - n, much like Albright’s original 20 Virolleaud (1965), 5 himself eventually adopted this position. A few scholars have attempted to reconcile the reading aliyn bn bl with the identication of aliyn with Balu. Gray (1949), 72, n. 3, for example, considered the reading aliyn bn bl to be an indication of the process by which Haddu (= Aliyn) became identied with Balu. In LC, 121–122, however, he later translated the epithet as “the Mighty Son, Baal” (similarly, de Langhe [1945], 34, n. 90), but also considered the possibility of a scribal error. Hvidberg (1962), 58–60 believed that bl and aliyn bl are identical, but there is little to recommend his explanation of the unemended aliyn bn bl as intended “to characterize Aliyn as belonging to the group Baal, being of Baal’s ‘kin’—in a similar way as the Hebrews can say about a man that he is a n , ‘prophet’, and a bœn n  ‘prophet’s son’.” 21 Virolleaud (1931), 196. 22 Albright (1932), 188–189. Bauer (1933), 86, n. 1, interpreted both aliyn and aliy as verbal forms functioning within the proper names aliyn bl and aliy qrdm, respectively. He proposed translating aliyn as “ich bin stark” or “ich will mich als stark erweisen.” Like Albright, Bauer derived both aliyn and aliy from Akkadian leû. 23 Bauer (1933), 86, n. 1 hesitantly translated aliy qrdm as “ich schwinge die Axt,” although he derived aliy from Akk. leû “to be strong, able.” Gray (1949), 72 explained the title aliyn “the wielder” in the light of gurines of the storm god brandishing a weapon from Ras Shamra and other sites. For qrdm, see the discussion of aliy qrdm (Ep. 14). 24 Albright (1942), 73. 25 Ibid., 195, n. 11. Similarly, idem (1940), 176 and 325, n. 41. Cf. idem (1938a), 19. Albright, of course, retains the etymology from Akkadian leû “to be strong, able.”

epithet 15

63

proposal, and likewise derive the word from the root ly “to be strong, able.”26 The related epithet aliy qrdm “the mightiest of the heroes” (Ep. 14), which also refers to Balu and parallels aliyn bl in contexts 7 and 25, conrms the general semantic eld of aliyn. Cf. also the parallel in d lnh “without equal (lit. there is none above him)” (Ep. 24) in contexts 8 and 14. In the modern translations, aliyn is most often translated as an adjective “mighty, almighty.” In Ugaritic, however, the attributive adjective normally follows the noun.27 In the present study, therefore, aliyn is interpreted as a nominal(ized) form, “the mighty one,” standing in apposition to bl.28 The root ly “to be strong, able” is otherwise found in the Ugaritic divine epithet  rrt la šmm “the scorcher, the power of the heavens” (Ep. 92), referring to Šapšu. Other semantically related epithet components include gr “strong, powerful”29 and r “mighty.”30 The component aliyn “the mighty one” semantically corresponds to Arabic terms such as q dirun “Powerful,” azzun “Mighty” and qawiyyun “Strong,” all occurring as epithets of Allh.31 Derivatives of the root ly are also attested in texts from Ugarit as a component in personal names.32 26 See Smith, UBC I, 153, n. 65; UG, 172; DULAT, 53. For a more detailed discussion of the early history of the interpretation of this epithet, see van Zijl (1972), 341–345. Here it should be noted that this meaning in accordance with Akkadian leû is not extant for Biblical Hebrew hal, which means only “to be unable” [see the discussion sub  rrt la šmm (Ep. 92) and Cohen (forthcoming), Ch. I and notes 47–49 therein]. 27 See GUL, 206 (for “precedes its nucleus” read: “follows its nucleus”). For exceptional cases of the adjective preceding the noun, see ibid., 207–208. 28 Cf. del Olmo Lete and Sanmartín, DULAT, 53, who classify aliyn as an adjective, but indicate that it stands in apposition to bl (“the ‘Very Powerful’ DN”). See also see also, n. 31, below. 29 Component XXXIX. 30 Component XCIX. 31 For these and semantically related Arabic divine epithets, see Gimaret (1988), 235–251. [Similar components are well represented in Akkadian divine epithets. For example, the Mesopotamian storm god Adad is referred to as gašru “very strong, powerful,” kaškaššu “all powerful,” and pungulu kubukkuš “mighty in strength” (see AG, 249). Although not, to the best of the present author’s knowledge, attested with respect to Adad, derivatives of the root ly “to be strong, able” also occur in Akkadian divine epithets. lû “powerful, competant” is well attested with respect to gods (and kings)—see AG, 115–116; CAD, L, 160, s.v. lû, meanings a and b. Most signicant for the syntactic structure of this epithet is the usage of the Akkadian epithet component teltu “most competent, most able,” which similarly occurs as a (semantically) determinate nominalized adjective preceding the divine name in the well attested expression teltu dIštar “Ištar, the most able one” (for numerous references, see AHw, 1345).— JNF]. 32 PTU, 154; Sivan (1984), 241. Cf. Honeyman (1961), 151–152; Sznycer (1963), 21–30; Benz (1972), 336–337.

EPITHET 16 ilš ngr bt bl “Ilš, the herald of the house of Balu” Epithet of ilš (1.16)

Contexts 1. KTU2 1.16:IV:7 (= 1.16:IV:3 [emended text]1) 6 y . ngr il .ilš He called the divine herald, Ilš, 7 ilš . ngr. bt . bl xIlš, the herald of the house of Ba{lu, 8 w ath . ngrt . ilht And his wives, the herald-goddesses. 2. KTU2 1.16:IV:11 šm. l ngr . il il[š] 11 ilš . ngr . bt bl 12 w atk . ngrt . ilht 10

Listen, O divine herald, Ilš, xIlš, the herald of the house of Ba{lu, And your wives, the herald-goddesses.

In earlier studies, the epithet was usually translated “Ilš, the carpenter of the house of Balu,” or the like;2 whereas in more recent studies, it is usually rendered “Ilš, the herald of the house of Balu,” or the like, similar to the above translation.3

Most recent scholars have rightly emended KTU2 1.16:IV:3 to  .ngr.il.ilš il[š ] following the parallel in KTU2 1.16:IV:7. See KTU2, 45, n. 3; TO I, 563, note (u); Greenstein, UNP, 36, 47, n. 148; Pardee, CS I, 341, n. 88; RTU, 233, n. 260. 2 Ginsberg, ANET, 148: “Ilish, carpenter of the house of Baal”; CML1, 43: “Elsh the carpenter of Baal’s house”; KME, 109: “Ilsch, den Handwerker im Palaste des Baal”; MKT, 102: “Ilš, den Zimmermann des Hauses Baals”; PLM, 55: “Ilš the carpenter of the house of Baal.” 3 TO I, 563: “Ilsh, le héraut de la maison de Baal”; MLC, 316: “Ilšu, heraldo de la casa de Balu”; AD, 176: “Ilshu, l’araldo della casa di Baal”; ARTU, 218: “Ilishu the herald of the house of Balu”; Greenstein, UNP, 36: “Ilish, the herald of Baal’s house”; Pardee, CS I, 341: “Ilšu the herald of the house of Balu”; Dietrich and Loretz, TUAT III/6, 1247: “Ilisch, den Herold des Hauses Baals”; RTU, 233: “Ilsh the herald of the house of Baal”; DULAT, 623: “DN, herald of the house of DN.” Cf. CML2, 99: “Elsh, the steward of Baal’s house.” 1

epithet 16

65

Parallels to the Epithet Contexts 1, 2: ngr il ilš // ilš ngr bt bl // ath/k ngrt ilht.

Discussion The epithet ilš ngr bt bl “Ilš, the herald of the house of Balu” occurs three times in the Ugaritic corpus and refers to the minor god Ilš. It occurs in parallel with another similar epithet of the same god, namely, ngr il ilš “the divine herald, Ilš” (Ep. 79). The translation of ngr as “carpenter” (see above), based on Hebrew rgn “carpenter” and its Aramaic, Arabic, and Akkadian cognates, must be rejected, since there is no precedent in any of these languages for a divine epithet containing such a component. The translation “herald,” on the other hand, is supported by the many Akkadian divine epithets that contain the component n giru “herald,” such as the epithet n gir il ni “the herald of the gods” (KAV 154:9), referring to the god Išum.4 The epithet is thematically paralleled by several other Ugaritic epithets that likewise refer to a profession exercised by a minor god in the service of a more important deity: dgy art “the sherman of Airatu” (Ep. 45); dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46); mhr bl “the warrior of Balu” (Ep. 72); mhr nt “the warrior of Anatu” (Ep. 73).5

4 For additional examples, see CAD, N/1, 115 (lex. section), 117 (meaning lc) and AG, 135. [Cf. also Greek  “herald of the gods” (Hesiodus, Opera et Dies, 80), referring to Hermes. According to the present epithet, Ilš is “the herald of the house of Balu.” The Mesopotamian goddess dGÚ.AN.NA is similarly said to be the (female) herald (n giratu) of a specic deity: dGÚ.AN.NA sassukkat il n girat dAnim “GÚ.AN.NA, the registrar of the gods, the (female) herald of Anu” (YOS 11, 23:14). ngr bt bl “the herald of the house of Balu” may also be compared with the title n gir ekalli “herald of the palace” in the Assyrian royal administration, which however is not attested as a divine epithet (for examples, see CAD, N/1, 118, meaning 2c). - JNF]. 5 Cf. amt art “maidservant of Airatu” (Ep. 22); amt yr “maidservant of Yariu” (Ep. 23). [For additional examples of minor Mesopotamian gods said to exercise a profession in the service of a more important deity, cf., inter alia, digi-sig7-sig7 lúnu-giškiri6den.lil. lá “Igi-sig7-sig7, the gardener of Enlil” (BBR 27:7); 3 mualdim-gal An-na-ke4 “(Ninda. u6.di.du10, etc.) the 3 great bakers of Anu” (An = dA-nu-um, I: 85–88 [Litke (1998), 30]); 7 atê [ša] dEreškigal “the 7 doorkeepers [of] Ereškigal” (AfO 19, 117:24); agrig d enlil.lá “(Lugal.[ki.sá.a] = aya) the steward of Enlil” (An = dA-nu-um, I: 289 [Litke (1998), 54]). The service of Ilš specically with respect to bt bl “the house of Balu” is paralleled in Akkadian by references to the ddayy n ša bt Aššur “(divine) judges of the house (temple) of Aššur,” discussed by Tallqvist (1932), 68–691—JNF].

66

epithet 16

Some scholars vocalize the divine name ilš as Ilišu, or the like, based on the personal name mi-li-[š ]u, attested in an Akkadian text from Ugarit.6 In a personal communication, however, Prof. Pardee kindly pointed out that the latter may well be an hypocoristic Akkadian name meaning “. . . his god,” and as such could hardly serve as a basis for vocalizing the DN ilš.7 Irrespective of the vocalization of ilš, however, none of the etymologies proposed to date can be conclusively proven.8

6 See above, notes 2 and 3, p. 64. The name in question occurs in PRU, 6, 83, IV: 18. See DULAT, 64, s.v. ilš (II). 7 For the element ilšu “his god” in Akkadian personal names, see Stamm (1968), 75, 209–211. 8 For the divine name ilš in general, see DULAT, 64 and the bibliography cited therein. One particularly striking example of the misuse of etymologies in the interpretation of proper names is provided by Gray (1964), 26, 73 [(1955), 22, 55], who related ilš to Arabic lassa (IV) “to sprout (of plants).” Based solely on this etymology and equally unfounded etymological explanations of ngr as “water-pourer” (
EPITHET 17 ilt “the goddess” Epithet of nt (1.3) Epithet of art (1.3; 1.4; 1.6; 1.15; 1.117)

Contexts 1. KTU2 1.3:II:18 w hln . nt . l bth . tmyn 18 tštql . ilt . l hklh

And behold, Anatu arrives at her house, The goddess makes her way to her palace.

2. KTU2 1.4:IV:49 (= 1.3:V:37 ;1 1.4:I:7; 1.6:I:40; 1.117:32) y 49 art . w bnh . He cries to Airatu and her children, ilt . w brt 50 aryh (To) the goddess and the clan of her kin. 3. KTU2 1.15:III:26 w tss . art 26 ndrh . w ilt . x[xx]

And Airatu recalled his vow, And the goddess [. . .]

Similar to the above translation, there is a scholarly consensus that the epithet is to be translated as “the goddess,” or the like.3

Parallels to the Epithet Context 1: nt // ilt. Contexts 2, 3: art // ilt.

As noted by KTU2, 14, n. 7, arh is a scribal error for aryh. See the reconstructions by Herdner (1978), 65 and Pardee, TPM, 257. 3 Ginsberg, ANET, 136: “the goddess”; CML1, 85: “the goddess”; KME, 27: “die Göttin”; MKT, 25: “die Göttin”; TO I, 160: “la déesse”; PLM, 77: “the goddess”; CML2, 47: “the goddess”; MLC, 181: “la diosa” (cf. p. 201: “la diosa [madre]”); AD, 98: “la dea”; ARTU, 6: “the goddess”; Smith, UNP, 107: “the goddess”; Pardee, CS I, 250: “the goddess”; Dietrich and Loretz, TUAT III/6, 1138: “die Göttin”; RTU, 74: “the goddess”; DULAT, 66: “the goddess.” Herdner (1978), 66 translates ilt in KTU2 1.117:3 as a proper name, “Elat.” 1 2

68

epithet 17 Discussion

The epithet ilt “the goddess” occurs seven times in the Ugaritic corpus. It refers once to Anatu, (context 1) and six times to Airatu (contexts 2 and 3), the two most important goddesses in the Ugaritic pantheon.4 Already during the rst days of Ugaritology, Dussaud identied ilt as an alternate name of Airatu.5 Today there is a general scholarly consensus that in certain contexts the word functions not as a name, but as a divine epithet. Cf. del Olmo Lete and Sanmartín, who dene ilt as (1) “goddess” and (2) “the goddess,” the latter being an epithet of Airatu (read: Airatu and Anatu).6 A similar use of ilt “the goddess” occurs in an epithet of Airatu of Tyre, namely, ilt dynm “the goddess of Sidon” (Ep. 18). The Ugaritic term parallels Akkadian iltu “goddess” in Akkadian divine epithets such as iltum rabtum “the great goddess.”7

An additional occurrence may perhaps be found in KTU2 1.41:24: mdb t bt ilt “altars of the house of the goddess / Ilatu.” According to DULAT, 66, there, too, ilt is a divine epithet, but cf. the discussion by Pardee, TRU, 181–182, who interprets ilt in this text as a DN. 5 Dussaud (1932), 277–278. 6 DULAT, 66. Del Olmo Lete and Sanmartín classify both contexts 1 and 2 under meaning (2). The use of ilt to refer to both Airatu and Anatu clearly indicates that it is an epithet and not a proper name. 7 For additional examples, see AG, 15–16 and CAD, I/J, 89–90. 4

EPITHET 18 ilt dynm “the goddess of Sidon” Epithet of art rm (1.14)

Contexts 1. KTU2 1.14:IV:35–36 34 ym[y .] l qdš 35 art [.] rm . w l ilt

36

dynm.

2. KTU2 1.14:IV:39 i [[]]it . art . rm 39 w ilt . dynm 38

He arrives at the sanctuary of Airatu of Tyre, And (he arrives) at (the sanctuary of ) the goddess of Sidon. As surely1 as Airatu of Tyre exists, And (as surely as) the goddess of Sidon (exists)!

There is no consensus as to the interpretation of this epithet. Most scholars translate the rst component as either “the goddess of ” or “Elat of ” and the second component as either “Sidon” or “the Sidonians,” or the like.2

Parallels to the Epithet Contexts 1, 2: art rm // ilt dynm.

1

For the particle i “surely, verily,” see Cohen (2004a), 16–17. Cf. GUL, 190; UG,

808. 2 Ginsberg, ANET, 145: “Elath of Sidon”; CML1, 33: “Elat of Sidon”; KME, 91: “der Ilt der Sidonier”; MKT, 93: “Ilt in Sidon”; TO I, 529: “Elat de Sid[on]”; PLM, 44: “Elat of the Sidonians”; CML2, 87: “Elat of the Sidonians”; MLC, 298: “la Diosa / Ilatu de los Sidonios (?)”; AD, 164: “della dea di Sidone” (context 1) / “la dea dei Sidonii” (context 2); ARTU, 199: “the goddess of Sidon”; Greenstein, UNP, 19: “the Goddess of Sidon”; Pardee, CS I, 336: “the goddess of Sidon”; Dietrich and Loretz, TUAT III/6, 1229: “die Göttin von Sidon”; RTU, 200: “the goddess of Sidon”; DULAT, 780: “the goddess of TN”; DULAT, 66: “the goddess of the Sidonians (?).”

70

epithet 18 Discussion

The epithet ilt dynm “the goddess of Sidon” occurs twice in the Ugaritic corpus and refers to Airatu of Tyre, a local hypostasis of Airatu, the consort of Ilu and mother of the gods. In both occurrences, it parallels art rm “Airatu of Tyre.”3 The latter expression is not considered an epithet for the purpose of the present study, since it is composed solely of proper nouns (see the Introduction, §1). The component dyn (+ enclitic m) is apparently an archaic form of the toponym Sidon containing a consonantal y.4 Many scholars take ilt as a proper name Elat,5 usually construed an alternate name of Airatu.6 In such a case, ilt dynm would not qualify as an epithet in the present study, and would be excluded in the same manner as art rm “Airatu of Tyre.” The interpretation of ilt as the common noun “goddess” recommends itself in light of the corresponding biblical epithet ˆwdyx yhla “the god of Sidon” ( Judg. 10:6).7 The epithet ilt dynm “the goddess of Sidon” would appear to refer specically to art rm “Airatu of Tyre,” i.e., a form of Airatu worshipped in the region of Phoenicia, including the major cities of Sidon and Tyre. Were ilt

3 Dahood (1972a), 322 compares rm // dynm with the Hebrew parallel pair rx “Tyre” // ˆwdyx “Sidon” (e.g., Jer. 25:22; 27:3; Ez. 27:8; Joel 4:4; Zech. 9:2). Margalit (1996a), 453–455 unjustiably rejects this comparison and translates dynm as “coastliners” based on Hebrew dx “side, ank” with no valid semantic precedent. 4 De Moor and Spronk (1982a), 170; Pardee, CS I, 336, n. 33. No certain trace of the y can be discerned in the spellings of this toponym which occur in syllabic cuneiform texts from Ugarit (see DULAT, 780), nor in the later Phoenician dn or Hebrew ˆwdyx, both of which accord with the syllabic cuneiform evidence (see Krahmalkov [2000], 413). For a possible ambiguous trace of the consonantal y in this toponym (with metathesis), cf. the modern Lebanese Arabic name ayd . Ginsberg (1946), 40 analyzed the nal -m in rm // dynm as “plurals of gentilics in the oblique case ( m[a] for - y m[a]),” following Virolleaud. Cf. 1Kgs. 11:5,33: (ˆyndx /) yndx yhla trtv[ “Aštoret, god(dess) of the Sidonians.” De Moor and Spronk (1982a), 170 consider the m to be most likely a dual ending. Based on the fact that the later Eshmunazar inscription makes reference to various quarters of Sidon, Pardee, CS I, 336, n. 33 favors the interpretation of the nal m as a dual or plural ending (in a personal communication, Prof. Pardee kindly noted that he considers the interpretation as a plural ending preferable). The well attested Hebrew word-pair ˆwdyx // rx (see above, n. 3), however, recommends the analysis of the -m in both rm and dynm as an enclitic m following Albright (1944), 30, n. 5 (so DULAT, 780; DULAT, 66 tentatively interprets dynm as a gentilic [see above n. 2, p. 69]. 5 See the relevant translations quoted above in n. 2, p. 69. 6 E.g., du Mesnil du Buisson (1973), 38; Cross, CMHE, 20; Maier (1986), 194–195. 7 For this comparison, see del Olmo Lete (1985), 82.

epithet 18

71

dynm and art rm to refer to two distinct goddesses, context 1 would depict Kirta performing two distinct actions, viz. the arrival at two different temples, which would contradict the parallelistic structure of the text. The precise location of the temple of this goddess evisaged by the narrative, however, remains uncertain.8

8 Prof. Cohen has further suggested that the action of Kirta upon his arrival (the verb ym[y] in the rst clause stands for both parallel clauses) is to make a vow (lines 36–37). The place at which the vow is made is referred to only as m “there,” referring back to lines 34–36. If two different temples were intended in lines 34–36, this usage of m “there” in the very next line would surely be ambiguous. Compare also the two epithets of the single city Udm which occur in parallelism in the same wider context udm rbt “Udm the great” and udm rrt “Udm the majestic” (lines 47–48). The structure of lines 34–36 and lines 47–48 is almost identical: ymy l (qdš) + divine/city epithet 1 + w (l ) + divine/city epithet 2 “he arrives at (the sanctuary of) divine/city epithet 1 and (at) (the sanctuary of) divine/city epithet 2.” Just as the two city epithets are clearly referring to the same city Udm, the two divine epithets must be referring to the same deity Airatu.

EPITHET 19 um ilm “the mother of the gods” Epithet of art (2.31)

Contexts 1. KTU2 2.31:46 46 [ ]x . ln . d b . dmt . um . ilm

[. . .] window which is in the tower of the mother of the gods.

The few scholars who have studied this fragmentary text render the epithet as “mother of the gods,” or the like, similar to the above translation.1

Parallels to the Epithet Because of the fragmentary state of the tablet, it is not possible to determine with certainty whether or not the epithet was originally paralleled by another epithet, but the literary genre of the text suggests that it was not.2

1 Virolleaud, PRU II, 9: “la mère des dieux”; Weinfeld (1984), 128, n. 9: “mother of the gods”; Cunchillos (1989), 219: “la madre de los dioses”; DULAT, 70: “the mother of (?) the god[s(?)].” 2 In the editio princeps (PRU II, 8–11), Virolleaud classied the text as mythological, but it was subsequently re-classied by KTU and KTU2 as a letter. KTU’s classication, however, has not been unanimously accepted. Dijkstra, de Moor and Spronk (1981), 379 express doubt as to the classication as a letter. Cunchillos (1989), 219–220 discusses KTU2 2.31 in the framework his study of Ugaritic letters, but likewise stresses that he doubts KTU’s classication. He notes the occurrence of numerous terms of religious character, such as db n “our (?) sacrice” (line 25), blt bhtm “mistress of the palace” (line 48), and lar “for Airatu” (line 63). He remarks in particular that the (unidentied) divine epithet blt bhtm “mistress of the palace” is attested sixteen times in the Ugaritic ritual texts (and in no other genre). It may be added that divine epithets are extremely rare in Ugaritic letters (the only extant Ugaritic letter containing a divine epithet is KTU2 2.42—see špš lm “the eternal Šapšu” [Ep. 102]) and KTU2 (lines 13 and 33) 2.31 is therefore best understood as a ritual text of some sort. Parallelism is thus not to be expected, since most ritual texts (and letters) do not normally exhibit parallelistic structure.

epithet 19

73

Discussion The epithet um ilm “the mother of the gods” occurs once in the Ugaritic corpus and refers to Airatu, the consort of Ilu and mother of the gods. Most of the scholars who have studied this text attribute the epithet to Airatu and compare it with another epithet of the same goddess, qnyt ilm “the creatress of the gods” (Ep. 93). In spite of the fragmentary state of the text, this identication is most likely correct. In addition to her epithet qnyt ilm “creatress of the gods,” cf. KTU2 1.4: VI:46:  šbm bn art “call to the seventy children of Airatu,” where the typological number “seventy” represents the Ugaritic pantheon in its entirety.3 um ilm “the mother of the gods” is equivalent to the Akkadian divine epithet ummi il ni “mother of the gods.”4 Note especially that Ninlil is referred to as both ummi il ni rabûti “mother of the great gods” (KAR 349,5) and b nt il ni rabûti “creatress of the great gods” (ABRT I 77), the latter equivalent to Ugaritic qnyt ilm “creatress of the gods.” The Greek goddess Hera, the wife of Zeus, is similarly called   “mother of the gods.”5 um “mother” is also attested in texts from Ugarit as a component in personal names.6

Technically excluding Ilu and Balu. See AG, 22. 5 Weinfeld (1984), 128, n. 9. 6 PTU, 46, 99. Cf. Benz (1972), 269; Lipiski (1972), 104; Fowler (1988), 189, 197, 298; Sanmartín (1991), 174; di Vito (1993), 84–85. 3 4

EPITHET 20 um um “mother, mother” Epithet of il (1.23)

Contexts 1. KTU2 1.23:33 hlh . t . ad ad 33 w hlh . t .um .um

Behold, (one) cries: Father! Father! And behold, (the other) cries: Mother! Mother!

The epithet is almost unanimously rendered “mother, mother,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: ad ad // um um.

Discussion The epithet um um “mother, mother” occurs once in the Ugaritic corpus and is taken here as referring to Ilu, head of the pantheon and father of mankind and the gods.2 The epithet parallels ad ad “father, father” (Ep. 6), which also occurs with reference to Ilu in line 43 of the same text. De Moor compares Egyptian references to Amun-Re as

1 Ginsberg (1935) 67: “Mother! Mother!”; CML1, 123: “mother, mother!”; KME, 82: “Mutter, Mutter!”; MKT, 60: “Mutter, Mutter!”; Tsumura (1973), 12: “My mother, My mother”; TO I, 374: “maman, maman!”; PLM, 61: “Mother, Mother!”; CML2, 125: “mother, mother!”; MLC, 444: “¡madre, madre!”; Dietrich and Loretz, TUAT II/3, 354: “Mutter! Mutter!”; ARTU, 123: “my mother, my mother!”; Lewis, UNP, 210: “Mother! [sic]”; Pardee, CS I, 280: “mother, mother”; RTU, 330: “mother! mother!”; DULAT, 70: “mother, mother.” 2 See the discussion of ad ad (Ep. 6).

epithet 20

75

“father and mother.”3 The Akkadian cognate ummu “mother” occurs as an epithet of a number of Mesopotamian goddesses.4 um “mother” is also attested in texts from Ugarit as a component in personal names.5

3 De Moor, ARTU, 123, n. 37 (see Assman [1983], 119–120, 166). Cf. also Ps. 27:10, where God is portrayed as replacing the mother and father of the Psalmist: ymaw yba yk ynpsay òhw ynwbz[ “Though my father and mother abandon me, YHWH will take me in.” [In an Assyrian oracle, the close and caring relationship between the king and the deity is similarly expressed by describing the latter as both father and mother: an ku AD(ab)-ka AMA(umm )-ka “I (Ištar) am your father (and) your mother” (SAA 9, 2 III: 26’). Cf. att ma kma abi u ummi ina p niš tabašši “people speak of you (Marduk) as if you were father and mother (to them)” (BMS 12:34; see CAD, A/1, 69). For additional examples, see CAD, A/1, 70–71, meaning 1d4’. The human ruler Azatiwada refers to himself in similar terms (KAI 26 A I:3): pln bl ldnnym lb wlm “Baal made me father and mother to the Danunians” (cf. Krahmalkov [2000], 150 and Hawkins [2000], 49).— JNF ] For an interpretation of um um (// ad ad ) as referring to the actual mother (// father) of the speaker, see Pardee, CS I, 280, n. 47. 4 See AG, 21. For ummu “mother” as a component in Akkadian compound divine epithets, see ibid., 21–23. 5 See above, n. 6, p. 73.

EPITHET 21 um nšrm “mother of raptors” Epithet of ml (1.19)

Contexts 1. KTU2 1.19:III:29 b nši . nh . 29 w yphn. y d . ml . um . nšrm

Lifting up his eyes he saw, He perceived ml, mother of raptors.

As opposed to the above translation, most scholars understand nšrm to refer to a specic type of bird of prey.1

Parallels to the Epithet There is no parallel to this epithet in the single context in which it occurs. Many scholars, however, note the male counterpart ab nšrm “father of raptors” (Ep. 4) occurring in KTU2 1.19:III:15 as an epithet of Hrgb.

Discussion The epithet um nšrm “mother of raptors” occurs once in the Ugaritic corpus and refers to ml, who was apparently a minor aviform goddess somehow associated with large birds of prey. The epithet is the feminine counterpart of ab nšrm “father of raptors” (Ep. 4) which 1 Herdner (1949b), 13: “la mère des aigles”; Gaster, Thespis, 363: “the mother of the griffons” (Gaster, ibid., p. 362, n. 31 hesitates between “griffon” and “eagle”); Ginsberg, ANET, 154: “the vultures’ mother”; CML1, 63: “the mother of the eagles”; KME, 133: “die Mutter der Adler”; MKT, 79: “die Muter der Adler”; TO I, 451: “la mère des rapaces”; PLM, 25: “mother of the eagles”; CML2, 118: “the mother of the eagles”; MLC, 395: “la madre de las águilas”; AD, 211: “la madre delle aquile”; ARTU, 257: “the mother of the eagles”; Margalit (1989a), 162: “mother of the hawks”; Parker, UNP, 73: “Mother of Birds”; Pardee, CS I, 353: “mother of the hawks”; Dietrich and Loretz, TUAT III/6, 1297: “die Mutter der Adler”; RTU, 305: “mother of the falcons”; DULAT, 650: “the mother of the eagles.”

epithet 21

77

refers to the minor aviform god Hrgb in the same general context.2 The structure of the epithet resembles that of um ilm “the mother of the gods” (Ep. 19). The divine name ml has been the subject of much etymological speculation.3 In the present study, such proposals are generally considered worthless, because the lack of context usually precludes the possibility of proving the etymology of proper nouns. In the case of ml, the various explanations of the name cited above (n. 3, p. 77) have an unmistakable air of desperation. Cf. the discussion of the divine name hrgb sub ab nšrm (Ep. 4). um “mother” is also attested in texts from Ugarit as a component in personal names.4

2

For a discussion of the component nšrm “raptors,” see Epithet 4. Many scholars derive ml from Arabic amala “to be hard, tough, rigid” and/or Rabbinic Hebrew lmx “the last stage in the growth of the g” > “a technical term for swelling and hardening of a girl’s breast.” See Driver, CML1, 150, n. 23; Gordon, UT, 474–475; Gaster, Thespis, 362, n. 31 (Gaster, ibid., p. 363 translates ml as “Toughie”); del Olmo Lete, MLC, 614; Aartun (1986), 17–18 (Aartun, ibid., p. 16 translates “Reife Frucht,” which he understands as a euphemism); de Moor, ARTU, 257–258, n. 218 (de Moor claims that the name ml “The Ripe Fig” is a pun on an alleged epithet of Anatu, d “the Breast” [KTU2 1.23:59]); Margalit (1984), 144 (according to Margalit, ibid., p. 145, the basic meaning “be hard” accords with ml’s lack of “a mother’s natural tenderness for her young”); Pardee, CS I, 353, n. 111 (Pardee remarks that “it can hardly be a coincidence that ml in Arabic denotes both ‘hit [with a stick]’ and ‘be hard, solid’ ”). Arabic amala “strike someone with a stick” is also adduced by Cooper (1988), 23, n. 16. Astour (1967), 171, n. 1, too, derives ml from Arabic amala and Rabbinic Hebrew lmx, but, following an oral communication from Virolleaud, he also makes a contextual comparison with the Greek DN Semel, who was killed by Zeus in order to remove from her womb the unborn Dionysos, which recalls the removal of the remains of Aqht from the stomach of ml. 4 See above, n. 6, p. 73. 3

EPITHET 22 amt art “maidservant of Airatu” Epithet of dmgy (1.12)

Contexts 1. KTU2 1.12:I:16–17 14 i . at . l tlš 15 amt . yr 16

l dmgy amt

17

art

Go forth, you, O Tlš maidservant of Yariu! O Dmgy, maidservant of xA²iratu!

All scholars render the epithet as “handmaid of Airatu” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: (tlš) amt yr // (dmgy) amt art.

Discussion The epithet amt art “maidservant of Airatu” occurs once in the Ugaritic corpus and refers to the goddess Dmgy.2 The reference to

1 Virolleaud (1935), 250: “Servante d’Ašérat”; Ginsberg (1936b), 141: “handmaid of Airtu”; Gaster (1938b), 44: “Maiden of Asherat”; CML1, 71: “handmaid of Athirat”; MKT, 55: “der Dienerin der Art”; LC, 76: “Maid of Aerat”; Kapelrud (1969b), 320: “Maid of Asherah”; TO I, 338: “servante d’Athirat”; Du Mesnil du Buisson (1978), 59: “servante d’Athirat”; MLC, 481: “sierva de Airatu”; ARTU, 130: “handmaid of Athiratu”; Parker, UNP, 189: “maid of Asherah”; Dietrich and Loretz, TUAT III/6, 1204: “Magd der Aschirat”; RTU, 163: “handmaid of Athirat.” 2 There is no consensus with regard to the etymology of dmgy. Virolleaud (1935), 251 analyzed the vocable as the common noun dmg + the 1 s. pronominal sufx -y. He related it to the adjective dmqt “aimable” (= Akk. damiqtu) [cf. idem (1934), 239–240, n. 3], but did not venture a translation (DULAT, 274 analyzes dmqt as a DN). Gaster (1938b), 44, n. 8 follows Virolleaud’s etymology and translates “O sweet Maiden of Asherat.” Gray, LC, 76 and notes 7–8 analyzes (l)dmgy as a s.f. imperative “do thou cozen him” from the (otherwise unattested) root dmg and relates it to Arabic dim un

epithet 22

79

dmgy amt art “Dmgy, maidservant of Airatu” occurs in parallel with a reference to tlš amt yr “Tlš, maidservant of Yariu.” Both expressions may well refer to the same deity.3 This is suggested by the 2 f.s. verb + 2 f.s. independent pronoun i at “you, go forth” in the rst colon (lines 14–15) of the bicolon and the use of the 2. f.s. sufx pronoun in lines 18–19 together with the same 2 f.s. verbal form i. In such a case, the reconstruction of a binominal divine name *tlš w dmgy is possible.4 The use of the 1 du./pl. sufx pronoun apparently with reference to the same goddess(es) in lines 9–11 does not contradict such an interpretation, since the clearly identical Ugaritic deities kr w ss and hyn are similarly referred to with dual nouns (ilm) and pronouns (hmt).5 If Tlš and Dmgy are in fact two distinct goddesses, the singular verbal and pronominal forms in lines 14–15 and 18–19 would then presumably refer to each of the parallel deities separately. In either case, the relationship of Tlš // Dmgy with Ilu resembles that of the two anonymous goddesses with Ilu in KTU2 1.23: in both texts the goddesses give birth to divine beings and refer to Ilu as “father.”6

“clandestine.” Gray (1971), 61, n. 3 and 62 later interpreted dmgy as the name of amt art, without proposing an etymology. Løkkegaard (1955), 11, n. 5 reads dm gy, which he compares with the Arabic words ayd un (“hard ground”) and  a (“to come”) and translates “come to the rocky ground.” Ginsberg (1936b), 141, however, took dmgy to be a proper noun. He has been followed by Driver, CML1, 71 and most recent students of the text. Cf., for example, TO I, 338, ARTU, 130; Dietrich and Loretz (2000), 37. Although dmgy is undoubtedly a proper name, Virolleaud’s derivation from dmqt = Akkadian damiqtu “beautiful, lovely” is semantically not inconceivable (cf. CML1, 154, n. 23; du Mesnil du Buisson [1978], 59), since the latter does occur with reference to amtu “maidservant, slave girl” (see CAD, D, 71–72) and is attested as a component of personal names in Nuzi (see Gelb, Purves and Macrae [1943], 146). Ugaritic dmqt “the fair(est) ones (f. pl.)” (KTU2 1.24:50), moreover, similarly occurs with reference to the krt, a group of goddesses associated with birthing. The spelling of dmgy with g poses a serious problem for such a derivation, but cf. the variant iqt (KTU2 1.14:V:8) for igt “whinny, neighing” (KTU2 1.14:III:16) [Virolleaud (1935), 251; cf. UG, 141]. Be this as it may, the lack of semantic context for this personal name (as is the case with most others as well) precludes a denitive determination of its meaning. For the sufx -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein. 3 Virolleaud (1935), 251–252; Du Mesnil du Buisson (1978), 59; Caquot et al., TO I, 337, note (r); 338, note (u); Sanders (2001), 438. 4 Du Mesnil du Buisson (1978), 59. Cf. Caquot et al., TO I, 337, note (r). 5 See KTU2 1.17:V:20,29,30. For the 3 c. dual oblique independent pronoun hmt, see Sivan, GUL, 51 and Tropper, UG, §41.12. The binominal DN kr w ss alone, however, is consistently treated as grammatically singular. 6 In KTU2 1.12:9 Ilu is addressed as abn “our father” (Ep. 1), whereas in KTU2 1.23:32,43 he is addressed as ad ad “father, father” (Ep. 6). Cf. Wyatt (1976), 416–417; idem (1987b), 380–383; Schloen (1993); Theuer (2000), 125–126, 290–291.

80

epithet 22

The expressions dmgy amt art “Dmgy, maidservant of Airatu” and tlš amt yr “Tlš, maidservant of Yariu” semantically parallel biblical yrc tjpv rgh “Hagar, the slave-girl of Saray” (Gen. 16:8).7 Note that Hagar is also referred to as a hma “slave-wife (of Abraham),”8 the latter cognate with Ugaritic amt “maidservant.” Cf. the discussion of amt yr “maidservant of Yariu” (Ep. 23).

7

Ginsberg (1936b), 141, n. 5. Cf. Gray, LC, 76, n. 8. Gen. 21:12. Cf. Gen. 21:10, Gen 21:10,13. For the semantic identity of Biblical Hebrew hma and hjpv, together with a discussion of all the ancient Semitic cognates of Biblical Hebrew hma (Ugaritic amt and Akkadian amtu) and a full discussion of the relevant usages in these languages, see Cohen (1978–79), XXV–XXXIII; idem (2003), 239–257. 8

EPITHET 23 amt yr “maidservant of Yariu” Epithet of tlš (1.12)

Contexts 1. KTU2 1.12:I:14–15 14 i . at . l tlš 15 amt . yr 16

l dmgy amt

17

art

Go forth, you, O Tlš, maidservant of Yari©u! O Dmgy, maidservant of Airatu!

All scholars render the epithet as “handmaid of Yariu / the Moongod,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: (tlš) amt yr // (dmgy) amt art.

Discussion The epithet amt yr “maidservant of Yariu” occurs once in the Ugaritic corpus and refers to the goddess Tlš.2 The reference to tlš

1 Virolleaud (1935), 250: “Servante du (dieu) Lune”; Ginsberg (1936b), 141: “handmaid of Yariu”; Gaster (1938b), 44: “Maiden of the Mood-god”; CML1, 71: “handmaid of Yarikh”; MKT, 55: “Dienerin Jr-s”; LC, 76: “Maid of the Moon-god”; Kapelrud (1969b), 320: “Maid of the Moon”; TO I, 337: “servante de Yarikh”; Du Mesnil du Buisson (1978), 59: “servante de Yari”; MLC, 481: “sierva de Yaru”; ARTU, 130: “handmaid of Yarikhu”; Parker, UNP, 188: “maid of Yarikh”; Dietrich and Loretz, TUAT III/6, 1204: “Magd des Yarich”; RTU, 163: “handmaid of Yarih”; DULAT, 74: “(female) slave of DN.” 2 Virolleaud (1935), 251 interpreted tlš as a verb “pétrir,” cognate with Heb. vwl. Several other scholars followed the same general line of interpretation. Gaster (1938b), 44, n. 6, for example, compared the term with Geez l-h-s “hie-away.” Gray, LC, 76 and n. 5 analyzed (l )tlš “that thou mayest deceive (him)” as a yaqtulu form from the root wlš, which he compared with Arabic walasa (IV) “to deceive or conspire.” He was followed by Løkkegaard (1955), 11, n. 4. Gray (1971), 62, n. 10 later changed his

82

epithet 23

amt yr “Tlš, maidservant of Yariu” occurs in parallel with a reference to dmgy amt art “Dmgy, maidservant of Airatu.” The two gures may represent a single deity. See the discussion of amt art (Ep. 22), above. Although much of KTU2 1.12 remains obscure, it is clear that a major theme of the text is painful labor and birth and that a number of the protagonists resemble or are compared with oxen. The epithet amt yr “maidservant of Yariu” should thus be identied with Sumero-Akkadian Geme-Sîn “The-Maidservant-of-Sîn,” the name of the bovine protagonist in the Akkadian birth incantation, The Cow of Sîn. The Ugaritic term would presumably be a calque of the SumeroAkkadian name.3 The Akkadian incantation(s) deals with a cow with which the moon god Sîn fell in love and impregnated. When the cow experienced difculties in labor, she appealed to Sîn, who sent her divine help to ease the delivery.4 Most of the details of the Ugaritic text, as far as can be ascertained, show little in common with the Akkadian incantation(s). Nor does the moon god Yariu play any role in the extant portion of the text, beyond his mention in the present epithet. Rather, it is to Ilu that the goddess(es) Tlš // Dmgy turn(s) in her (their) distress. It thus seems most likely that KTU2 1.12 is essentially a native Ugaritic composition inspired by the Akkadian incantation.5 The role of Ilu in KTU2 1.12, which corresponds in general to that of the moon god in the Mesopotamian incantation(s), and the reference to Ilu’s consort Airatu in parallelism with the Ugaritic moon god Yariu in the pair of epithets amt art “maidservant of Airatu” // amt yr “maidservant of Yariu” have led some scholars to

opinion and compared tlš with Arabic mutal yisun “tardy,” whence his translation “delay.” Ginsberg (1936b), 141, however, took tlš to be a proper noun. He has been followed by Driver, CML1, 71, n. 5 and most recent students of the text. Cf., for example, TO I, 337, ARTU, 130; Dietrich and Loretz (2000), 37. Caquot et al., TO I, 337, note (s), point out that the personal names tlš and tlšn are otherwise attested in Ugaritic, the former appearing in the Akkadian of Ugarit as tu-li-ša. They rightly refrain from suggesting an etymology. The name may well be non-Semitic, since it also occurs at Nuzi (see Gelb, Purves and Macrae [1943], 146). 3 See van Dijk (1972), 340–341 (citing Dahood); Watson (1977), 281–282; Theuer (2000), 125–126; Sanders (2001), 436–439, esp. 436, n. 24. For a recent study of KTU2 1.12 with a detailed discussion of the history of the interpretation of the text and extensive bibliography, see Dietrich and Loretz (2000), 1–141. Dietrich and Loretz interpret the text as a “Hydrophorie.” 4 For the Akkadian texts, see Veldhuis (1991) and cf. Sanders (2001). 5 Cf. Sanders (2001), 438–439.

epithet 23

83

identify Yariu with Ilu at Ugarit.6 Such an identication seems unlikely, since Ilu and Yariu are otherwise clearly distinguished in the Ugaritic texts,7 but the present author can not offer a more convincing explanation of the data. Hopefully new textual discoveries will shed further light on this presently enigmatic parallelism and its implications for Ugaritic mythology. The expression tlš amt yr “Tlš, maidservant of Yariu” semantically parallels biblical yrc tjpv rgh “Hagar, the slave-girl of Saray” (Gen. 16:8).8

6 E.g., Gray, LC, 76, n. 6; Wyatt (1976), 417. Cf. Theuer (2000), 112–115; 132–133; 290, n. 53. 7 Cf. e.g., KTU2 1.114 and god lists such as KTU2 1.118. 8 See above, Ep. 22.

EPITHET 24 in d lnh “the one without equal (lit. there is none above him)” Epithet of bl (1.3; 1.4)

Contexts 1. KTU2 1.3:V:32–33 32 mlkn . aliyn . bl . pn 33 in . dlnh 2. KTU2 1.4:IV:441 mlkn . aliy[n . ]bl 44 pn . w in . d lnh

Our king, Balu the mighty one, Our judge (/ ruler), the one without equal. Our king, Balu the mighty one, Our judge (/ ruler) and the one without equal.

The expression is usually rendered as “there is none above him,” or the like, similar to the above translation.2

1 Smith, UNP, 128 reads pn.in.dlnh, as in context 1. The w, however, is clearly visible in the photograph in CTA and is so read by both CTA and KTU2. 2 CML1, 91: “over whom is none”; KME, 34: “Niemand sei über ihm”; MKT, 31: “daß niemand über ihm sei”; TO I, 176: “nul n’est au-dessus de lui”; PLM, 83: “there is none above him”; CML2, 54: “over whom there is none”; MLC, 191: “al que no hay quien supere”; AD, 106: “e nessuno c’è al di sopra di lui”; ARTU, 17: “nobody is over him”; Smith, UNP, 117: “with none above him”; Pardee, CS I, 255: “and there is none above him”; Dietrich and Loretz, TUAT III/6, 1149: “über dem niemand steht”; RTU, 87: “there is none (who is) above him”; DULAT, 77: “above whom there is no one.” Ginsberg, ANET, 138 proposes a more idiomatic translation: “second to none.” In both contexts, scholars almost unanimously take in d lnh “without equal,” as well as pn “our judge (/ ruler)” and mlkn “our king,” as predicate epithets. Cf. e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Balu, (he is) our ruler and there is none above him.” The present translation is based on the assumption that there are four epithets referring to Balu, since mlkn “our king” and pn “our judge (/ruler)” are clearly syntactically and semantically parallel. This leaves aliyn bl “Balu the mighty one” and in d lnh “without equal” as the remaining pair. The epithet aliyn bl, which also refers to the incomparable power of this deity (cf. the discussion of aliyn bl [Ep. 15]), is clearly a tting parallel for the epithet under discussion.

epithet 24

85

Parallels to the Epithet Contexts 1, 2: aliyn bl // in d lnh.

Discussion The epithet in d lnh “without equal (lit. there is none above him)” occurs twice in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. Scholars are divided with regard to the interpretation of the w in context 2 as a pleonastic waw or as the conjunction simply connecting two epithets related to the same deity.3 The latter view is adopted in the present study. The epithet in d lnh “without equal (lit. there is none above him)” is the semantic equivalent of Arabic alla  laysa fawqahu šayun “He above whom there is nothing,” which serves as a denition of the divine epithet al-aliyyu “the Most High” (cf. ly [Ep. 87]).4 It also corresponds to the biblical divine epithet yl[ lb “without equal” in Ps. 16:2: trma yl[ lb ytbwf hta ynzaa ùhl “I (read: ytrma) said to YHWH: You are my lord, my source of benefaction, without equal.”5 In Akkadian, the epithet is to be semantically compared with the divine/royal epithet l šan n “unrivalled.”6 Cf., for example, gašru massê l šan n “(Dumuzi) the strong, unrivalled leader.”7

3 Among recent studies, the w is translated as “and” by Gordon, PLM, 94; Gibson CML2, 60; Pardee, CS I, 259; and Wyatt, RTU, 100; whereas Caquot, Sznycer, and Herdner, TO I, 205; de Moor, ARTU, 53; and del Olmo Lete, MLC, 201 omit the w in their translations. Note that Smith, UNP, 128 does not read w (see above, n. 1, p. 84). For references to earlier studies, see van Zijl (1972), 77. 4 T  al-ars, XXXIX, 96 (cf. Lane, Lexicon, 2147a). 5 See Dahood (1965b), 87. Caquot, Sznycer and Herdner, TO I, 176, note (u), compare the present text with Ps. 86:8 and Isa. 44:6. Although semantically related, the latter texts do not contain divine epithets. The same is true for the comparison with En. el. IV:21,28 by de Moor, ARTU, 17, n. 93. 6 Courtesy Prof. Cohen. See also the reference to l šan nu in DULAT, 77. 7 BAM 339:35'. For this and additional examples, see CAD, Š/1, 367 and ER, 286–287. Cf. also expressions such as ša ina napar il m iru l išû “of whom there is no rival among the all the gods” (Böllenrücher Nergal, p. 50:7). For this and additional examples, see CAD, M/1, 99.

EPITHET 25 art rbt “Airatu the lady” Epithet of art (1.169)

Contexts 1. KTU2 1.169:161 16 hn . b npš . art . rbt . b l 17 [xx]rk . l tm . itbnnk

Behold, by the life of xA²iratu the lady,2 Shall [ I ] not [brea]k you in two, (And) examine you [. . .]!

There is a scholarly consensus that the epithet is to be rendered as “Airatu the (/great) lady,” or the like, similar to the above translation.3

Parallels to the Epithet There is no parallel to this epithet in the single context in which it occurs.

Discussion The epithet art rbt “Airatu the lady” occurs once in the Ugaritic corpus and refers to Airatu, the consort of Ilu and mother of the gods. The structure of the epithet is equivalent to that of špš rbt “Šapšu

1 The reconstruction and translation of lines 16b–17 follows Ford (2002b), 155– 156. For an in-depth discussion of the entire context, see ibid., 196–199. 2 The translation follows del Olmo Lete, CR, 386, who interprets the expression as an oath. Cf. the use of Biblical Hebrew yj “(by) the life of . . .” (e.g., Gen. 42:15–16; Amos 8:14) and vpn yj “(by) the life of . . .” (e.g., 1 Sam. 1:26; 17:55; 20:3). 3 Avishur (1981), 16: “the Lady Ashera”; ARTU, 185: “Lady Athiratu”; Dietrich and Loretz, TUAT II/3, 335: “der Fürstin Aschirat”; Caquot, TO II, 60: “la Dame Athirat”; RTU, 449: “Athirat the Great Lady”; CR, 386: “Airatu, the great Lady”; TR, 877: “la Dame Airatu” (RCU, 161: “Lady Airatu”); Ford (2002b), 155: “the Lady Airatu.” DULAT, 731: “DN, the (Great) Lady.”

epithet 25

87

the lady” (Ep. 103) and nyr rbt “the luminary the better, the lady” (Ep. 81), both referring to Šapšu. For the component rbt “lady,” see the discussion of the better attested epithet of Airatu, rbt art ym “the lady Airatu of the sea” (Ep. 94). As opposed to the latter epithet, which occurs exclusively in mythological texts, art rbt occurs in an incantation, albeit in a context with strong mythological overtones.4

4

See the discussion by Ford (2002b), 196–199.

EPITHET 26 bn il “the son of Ilu” Epithet of bl (1.17)

Contexts 1. KTU2 1.17:VI:29 ašsprk .m . bl 29 šnt m . bn il . tspr . yrm

I will let you count years with Balu, With the son of xIlu you will count months.

Scholars are divided as to whether bn il refers to Balu, i.e., “the son of Ilu,”1 as in the above translation, or to a group of deities, i.e., “the sons of Ilu.”2

Parallels to the Epithet Context 1: bl // bn il.

Discussion The epithet bn il “the son of Ilu” occurs with some plausibility but once in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility.3 The identication of the referent as Balu

1 CML1, 55: “the son of El”; KME, 123: “dem Sohne des Il”; PLM, 16: “the son of El”; ARTU, 238: “the son of Ilu”; Pardee, CS I, 347: “the son of Ilu”; Dietrich and Loretz, TUAT III/6, 1274: “dem Sohn Els”; RTU, 273: “the son of El.” Cf. MLC, 377: “lo(s) hijo(s) de Ilu”; Parker, UNP, 61: “the offspring of El.” 2 Ginsberg, ANET, 151: “the sons of El”; MKT, 72: “den Söhnen Els”; TO I, 432: “les ls d’El”; CML2, 109: “the sons of El”; AD, 200: “ai gli di El”; Margalit (1989a), 151: “the divinities”; DULAT, 979: “the sons of DN.” Cf. MLC, 377: “lo(s) hijo(s) de Ilu”; Parker, UNP, 61: “the offspring of El.” 3 The expression also occurs in two other contexts where it could possibly be a divine epithet. In KTU2 1.62:7, the fragmentary state of the text does not allow one to determine the referent (cf. Virolleaud [1944/45], 21–22). In KTU2 1.10:3, which is also fragmentary, the references to pr “assembly (of the gods)” and dr “circle, association (of the gods)” in the subsequent lines suggest that bn il there refers to a group of

epithet 26

89

is evident from the synonymous parallelistic structure of the entire bicolon.4 In the parallelism bl // bn il, the present epithet replaces the similarly structured epithet bn dgn “the son of Dagnu” (Ep. 28), the usual “B-word” to bl “Balu.”5 The lial relationship of Balu to Dagnu expressed by the latter epithet does not exclude the identication of bn il “the son of Ilu” with Balu, since in KTU2 1.4:IV:47–48 Balu refers to Ilu as his father: [an]y ly r il abh il mlk dyknnh “Sadly he verily cries out (to) the bull, Ilu, his father; (to) Ilu, the king who brought him into being.”6 A similar epithet, bn ilm mt “the son of Ilu, Môtu” (Ep. 27), refers to Môtu, the god of death. The structure m r DN “son of DN” is common among Akkadian divine epithets.7 The designation of both Balu and Môtu as “the son of Ilu” recalls the use of Akkadian m rat d Anu “the daughter of Anu,” which serves both as the characteristic epithet of the death-wreaking Mesopotamian demon Lamaštu and as an epithet of the goddesses Ištar, Ninkarrak, and Bau.8

gods, as in the epithet ab bn il “father of the children of Ilu” (Ep. 3). For the possible parallelism between these three terms, see Margalit (1983), 91; TO I, 281, note (c); and the translations by de Moor, ARTU, 111 and Wyatt, RTU, 155. Virolleaud (1936c), 151, on the contrary, interprets bn il in the latter context as “le Fils de El,” which he equates with “le Fils de Dagon,” i.e., Balu. 4 Cf. CML1, 6, n. 3; Mullen (1980), 19; ARTU, 238, n. 99. For the parallelistic structure of this bicolon, see Watson (1983), 262 and Segert (1983), 298–299. 5 Virolleaud (1935), 257, n. 1. 6 Cf. Wyatt (1992), 406–407 and the discussion of bn dgn (Ep. 28) and r il abh (Ep. 110). 7 For numerous examples, see AG, 119–124; CAD, M/1, 313; and ER, 159f. 8 See Biggs (1967), 18–19. Cf. also the use of the plural m r t dAnu “the daughters of Anu” to refer to a group of benevolent goddesses.

EPITHET 27 bn ilm mt “the son of Ilu, Môtu” Epithet of mt (1.3; 1.4; 1.5; 1.6; 1.133)

Contexts 1. KTU2 1.4:VII:45–46 45 dll . al . ilak . l bn 46 ilm . mt . dd . l ydd

47

il zr

2. KTU2 1.4:VIII:16–17 w nr 15 nn .ilm . al 16 tqrb . l bn. ilm 17 mt 3. KTU2 1.4:VIII:30 (= 1.5:II:8) w rgm 30 l bn [[x]] . ilm . mt 31 ny . l ydd 32 il zr 4. KTU2 1.5:I:7 lyrt 7 b npš . bn ilm . mt b mh 8 mrt . ydd .il . zr 5. KTU2 1.5:I:12–13 t m . bn ilm 13 mt . hwt . ydd . bn il .

14

zr

6. KTU2 1.5:II:11 (= 1.5:II:19) bh . l bn . ilm mt 12 bdk .an . w dlmk .

I shall surely send a messenger to the son of xIlu, Môtu, A courier to the beloved of Ilu, the hero. And beware, O messengers of Ilu, Do not approach the son of xIlu, Môtu. And say to the son of xIlu, Môtu, Tell the beloved of Ilu, the hero. May you descend into the throat of the son of xIlu, Môtu, Into the gullet of the beloved of Ilu, the hero. The message of the son of xIlu, Môtu, The word of the beloved of Ilu,1 the hero. Greetings (?),2 O son of xIlu, Môtu, I am your slave, namely yours forever.

1 For the emendation of ydd bn il zr to ydd {bn} il zr, see the note to this context sub ydd il zr (Ep. 62). 2 Some scholars, including del Olmo Lete and Sanmartín, DULAT, 219, 251–252, derive bht from the root bw “shame,” but such a meaning clearly does not t the

epithet 27

91

7. KTU2 1.5:II:14 idk 14 l ytn . pn<m> . m . bn . ilm . mt

Then they indeed set out, For the son of xIlu, Môtu.

8. KTU2 1.5:II:20 šm . bn ilm . mt 21 [tn . ]gh . w a

The son of xIlu, Môtu rejoiced, [He raised]3 his voice and cried out.4

9. KTU2 1.6:II:13 (= 1.6:VI:9) 13 w n . bn . ilm . mt

And the son of xIlu, Môtu, replied.

10. KTU2 1.6:II:25 (= 1.3:V:18 [reconstructed]5) nrt . ilm . špš . The lamp of the gods, Šapšu,  rrt 25 la . šmm . The scorcher, the power of the sky,6 b yd . bn ilm . mt (Was) under the control of the son of xIlu, Môtu. 24

11. KTU2 1.6:II:31 tid 31 bn . ilm . mt . b rb 32 tbqnn . b r . tdry33nn

She seized the son of xIlu, Môtu, With a sword she split him, With a sieve she dispersed him.

12. KTU2 1.6:V:9 m[k] . b šb 9 šnt wrk . bn . ilm . mt 10 m .aliyn . bl

Behold, in the seventh year, The son of xIlu, Môtu, came (?),7 To Balu the mighty one.

13. KTU2 1.6:VI:7 [xxxxx]x . bn . ilm . mt

[. . .] the son of xIlu, Môtu.

7

14. KTU2 1.6:VI:24 šm. m 24 l bn .ilm . mt . ik . tmt 25  . m . aliyn . bl 26

ik . al. yšmk . r

27

il .abk

Hear, O son of xIlu, Môtu: How can you ght with Balu the mighty one, How will the bull, Ilu, your father not hear (of ) you?

context. The most likely proposal is “greetings,” or the like (TO I, 244 [see note (g)]; Smith, UNP, 144; RTU, 121, Pardee, CS I, 266). 3 The reconstruction [ yšu] “raised” is preferable to that of KTU2, quoted above. See Smith, UNP, 144; RTU, 121 and, especially, Pardee, CS I, 266, n. 221. 4 wa “and I cried out” must be emended to wy “and he cried out.” See Smith, UNP, 144 and 173, n. 163; RTU, 121 and, especially, Pardee, CS I, 266, n. 221. 5 For the reconstruction of the epithet in this context, see RTU, 113, n. 179. Cf. the discussion of this context s.v. mdd ilm mt (Ep. 71). 6 See the discussion of  rrt la šmm (Ep. 92). 7 For the reading and interpretation of wrk, see above, n. 11, p. 58.

epithet 27

92 15. KTU2 1.6:VI:30–31 30 yru . bn ilm <m>t . t. y31dd .il . zr .

The son of xIlu, Môtu, feared, The beloved of Ilu, the hero, was terried.

16. KTU2 1.133:1–2 w yny . bn 2 ilm . mt

And the son of xIlu, Môtu, replies.

17. KTU2 1.133:15–16 [xx]bn .ilm 16m[t .] šm . p ydd 17il [.] zr .

[. . .] the son of xIlu, Môtu . . .,8 Indeed the beloved of Ilu, the hero.

1

15

Scholars are divided as to the interpretation of ilm as the common noun “gods,” i.e., “the divine (lit. the son of the gods), Môtu,”9 or as il “Ilu” + enclitic m, i.e., “the son of Ilu, Môtu,” as in the above translation.10

Parallels to the Epithet Contexts 1, 3–5, 15, 17: bn ilm mt // ydd il zr.

Discussion The epithet bn ilm mt “the son of Ilu, Môtu” occurs twenty-one times in the Ugaritic corpus and refers to Môtu, the god of death. Scholars are divided as to whether bn ilm is to be understood as “the divine (lit. son of the gods)” or “the son of Ilu (il + enclitic m)” (see above). The latter solution is preferable in light of another epithet of Môtu,

8

Del Olmo Lete and Sanmartín, DULAT, 825 interpret šm as an allograph of šm “to be glad, rejoice,” as do most other scholars. Pardee, TPM, 162, on the contrary, derives šm “il a effacé” from m y (Š) and is tentatively followed by Parker, UNP, 178 and n. 10–11. For additional bibliography, see Pardee, TPM, 162, n. 22. The fragmentary state of this difcult context precludes a conclusive interpretation. 9 Ginsberg, ANET, 135: “Divine Mot”; TO I, 218: “le divin Môt”; PLM, 101: “the god Mot”; CML2, 65: “divine Mot”; MLC, 210: “el divino Môtu”; AD, 120: “al divino Mot”; Smith, UNP, 137: “Divine Mot”; Dietrich and Loretz, TUAT III/6, 1170: “zum göttlichen Mot”; RTU, 111: “divine Mot”; DULAT, 597: “divine DN.” 10 CML1, 101: “Mot the son of El”; KME, 52: “Sohne des Il, Mut”; MKT, 45: “dem Els-Sohn Mt”; ARTU, 64: “Motu, the son of Ilu”; Pardee, CS I, 263: “Môtu, son of Ilu.”

epithet 27

93

ydd il zr “the beloved of Ilu, the hero” (Ep. 62), which expresses a special relationship between Ilu and Môtu and parallels the present epithet in six contexts (see above). In the latter epithet, il can only be interpreted as the DN Ilu. The same relationship may well be hinted at in Šapšu’s address of Môtu in KTU2 1.6:VI:23–27: šm m l bn ilm mt . . . ik al yšmk r il abk “Listen now, O son of Ilu, Môtu, . . . will not the bull, Ilu, your father hear you?” A similar epithet, bn il “the son of Ilu” (Ep. 26), refers to Balu, the god of the storm and agricultural fertility.11

11 For a discussion of the Akkadian equivalent m r DN “son of DN,” see above, Ep. 26.

EPITHET 28 bn dgn “the son of Dagnu” Epithet of bl (1.2; 1.5; 1.6; 1.10; 1.12; 1.14)

Contexts 1. KTU2 1.2:I:35 (= 1.2:I:19) tn . bl . w nnh . bn . dgn .arm . p h 2. KTU2 1.2:I:37 bdk . bl . y ymm . bdk . bl 37 [nhr]m . bn . dgn .asrkm 3. KTU2 1.5:VI:23–24 (= 1.6:I:6) 23 b l . mt . my . lim . bn

24

dgn . my . hmlt

4. KTU2 1.6:I:52 dq . anm . l yr

Hand over Balu, that I may subjugate him,1 (Hand over) the son of DagÉnu, that I may possess his gold!2 Balu is your slave, O Yammu, Balu is your slave, O [Naharu], The son of DagÉnu is your prisoner! Balu is dead, what (shall become of )3 the peoples, The son of DagÉnu (is dead), what (shall become of ) the multitudes? One feeble of strength4 will not (be able to) run,5

1 According to the parallelism, wnnh is a verbal form which developed from *wannh as the result of sandhi. See the explanation of the form by Tsumura (1991), 428–431 (esp. p. 431). Cf. also Held (1969), 72, n. 15; GUL, 33 (without reference to this context) and UG, 157, 222, 492. 2 For p “a type of gold” and its cognates, see Smith, UBC I, 293–294. 3 For the dual meaning “who?” and “what?” for my, see Loewenstamm (1959), 73–74. Cf. the discussions by Tropper, UG, 238–239; Sivan, GUL, 59; and DULAT, 607. 4 For the translation “feeble of strength” for Ugaritic dq anm, based on parallels elsewhere in Ugaritic and in Akkadian, which demonstrate that weakness may be dened as weakened or dissipated strength (in Ugaritic—cf. KTU2 1.100:68–69; in Akkadian—cf., e.g., BWL 72:29), see especially Cohen (forthcoming), Chapter I, n. 49. 5 KTU2 reads yrq, which gives little sense. For the reading yr , see CTA, p. 39, n. 8; DULAT, 750 and cf. UNP, 154 (reading yr[ ]).

epithet 28 51

m . bl . l ydb . mr

52

m . bn . dgn . ktmsm

Like Balu he will not (be able to) handle a spear, Like the son of DagÉnu. . . .6

5. KTU2 1.10:III:12 11 yl . bl . b [r] 12 w bn . dgn . b š[xxxx]

Balu ascends the mountain, The son of DagÉnu (ascends) the [. . .].

6. KTU2 1.10:III:14 13 bl . yb . l ksi[ . mlkh] 14

bn . dgn . l k [ . drkth]

7. KTU2 1.12:I:39 bl . mdm . y mdm 39 bn . dgn . yhrrm 38

8. KTU2 1.12:II:25 24 yisphm . b[l 25 bn . dgn[ 9. KTU2 1.14:II:25 šrd . bl 25 b db k . bn . dgn

26

bm dk

95

Balu sits upon the throne [of his kingship], The son of DagÉnu (sits) upon the seat [of his dominion]. Balu indeed covets (them), The son of DagÉnu burns with desire (for them).

] ]

Balu gathers them [. . .], The son of DagÉnu [. . .]. Make Balu descend7 with your sacrice, (Make) the son of DagÉnu (descend) with your provisions!

6 The word ktmsm is enigmatic. See the discussions by del Olmo Lete (1984), 77, n. 151; DULAT, 583–584, s.v. /m-s-s(/)/; Pardee, CS I, 269, n. 246. 7 Held (1954) compared the verb šrd with Hebrew trv “to serve” based on the interpretation of drch ydgb (Ex. 31:10; 35:19; 39:1,41) as “priestly garments, worn at the divine service.” He was followed by TO I, 514 and, recently, DULAT, 843. The analysis of šrd as a Š-stem from yrd “to descend,” i.e., “to bring down, make descend” (e.g., CML2, 84; ARTU, 195; Pardee, CS I, 334), however, seems more plausible. Loewenstamm (1971b), 358, n. 1, compares the Ugaritic context with Atraasis, I 97: šupur Ana[m] lišrid[nimm]a “Send that Anu be fetched down.” [Cf. also the much later parallel recorded by Pliny the Elder, Natural History, XXVIII 14 (text and translation following Jones [1963], 10 –11): L. Piso primo annalium auctor est Tullum Hostilium regem ex Numae libris eodem quo illum sacricio Iovem caelo devocare conatum, quoniam parum rite quaedam fecisset, fulmine ictum “Lucius Piso in the rst Book of his Annals tells us that King Tullus Hostilius used the same sacricial ritual as Numa, which he found in Numa’s books, in an attempt to draw Jupiter down from the sky, and was struck by lightning because he made certain mistakes in the ceremony.”— JNF ]

epithet 28

96 10. KTU2 1.14:IV:78 šrd 7 bl . b db h .

He made Balu descend with his sacrice, (He made) the son of DagÉnu (descend) with his provisions.

bn dgn 8 b[m] dh.

There is a scholarly consensus that the epithet is to be rendered as “the son of Dagnu,” or the like, similar to the above translation.9

Parallels to the Epithet Contexts 1, 3–10: bl // bn dgn. Context 2: bl // bl // bn dgn.

Discussion The epithet bn dgn “the son of Dagnu” occurs twelve times in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. It occurs exclusively as the second-position epithet to the divine name bl “Balu.” The close relationship between Dagnu and Balu is also evident in KTU2 1.123:4, where they are mentioned together (although not necessarily as a binominal DN as are the subsequent deities).10 There is an apparent contradiction between this epithet and the epithet bn il “the son of Ilu” (Ep. 26), also referring to Balu.11 According to the titles bny bnwt “(Ilu) the creator of creatures” (Ep. 29) and qnyt ilm “(Airatu) the creatress of the gods” (Ep. 93), Ilu and his consort Airatu were ultimately responsible for the creation of the gods and, accordingly, theologically/cosmologically Ilu is their 8

Cf. context 9. Ginsberg, ANET, 130: “Dagon’s Son”; CML1, 81: “Dagon’s son”; KME, 23: “den Sohn des Dagan”; MKT, 50: “den Sohn Dgn-s”; TO I, 132: “le ls de Dagan”; PLM, 71: “Dagon’s Son”; CML2, 42: “the son of Dagon”; MLC, 172: “el hijo de Dag nu”; AD, 85: “il glio di Dagan”; ARTU, 33: “the son of Daganu”; Smith, UNP, 101: “the Son of Dagan”; Pardee, CS I, 246: “the Son of Dagan”; RTU, 61: “the Son of Dagan”; Dietrich and Loretz, TUAT III/6, 1123: “den Dagan-Sohn”; DULAT, 226: “son of DN.” Exceptionally, du Mesnil du Buisson (1970), 49: “ls du blé”; Wyatt (1992), 408: “Rainy One” (subsequently abandoned—see RTU, 61). 10 Note the word divider in dgn.wbl “Dagnu and Balu,” which otherwise occurs in such a position in this text only in ab.wilm “father and (the rest of) the gods,” which likewise clearly refers to distinct divine entities. 11 Cf. also r il abh “the bull, Ilu, his (Balu’s) father” (Ep. 110). 9

epithet 28

97

“father.” Note especially KTU2 1.123:1: [šlm] ab.w il ªmº “[Hail,] O father and (the rest of) the god[s]!” where Ilu is clearly treated as the “father” of all of the gods including, presumably, Balu.12 The same status of Ilu is evident in his epithet ab bn il “father of the children of Ilu” (Ep. 3), where the expression bn il “the children of Ilu” most likely refers to the entire pantheon.13 Nevertheless, the extant Ugaritic texts do not explicitly state how and in what order the gods came into being and on the basis of the present epithet it may thus be assumed that Dagnu was the biological father of Balu, just as Balu himself was the biological father of the goddesses Pdry, Arayu, and allayu.14 The structure m r DN “son of DN” is common among Akkadian divine epithets.15

See the discussion of ab / abn “father” / “our father” (Ep. 1). See the discussion of ab bn il (Ep. 3). 14 Cf. Fleming (1993), 92–93, 97–98; Herrmann (1999a), 133. For a different explanation, see Feliu (2003), 264–266, n. 424, 300–302 and cf. Archi (2004), 328–330. For the god Dagnu in the ancient Near East in general, see Crowell (2001) and Feliu (2003). 15 For numerous examples, see AG, 119–124 and CAD, M/1, 313. 12 13

EPITHET 29 bny bnwt “the creator of creatures” Epithet of il (1.4; 1.6; 1.17)

Contexts 1. KTU2 1.4:II:11 10 tpp . r . il . d pid 11

t y . bny . bnwt

2. KTU2 1.4:III:32 mgntm 31 r. il . d pid . hm .  tm

32

bny . bnwt

3. KTU2 1.6:III:5 (= 1.6:III:11) b lm . lpn . il . d pid

4

5

b rt . bny . bnwt

4. KTU2 1.17:I:24 l tbrknn . l r . il . aby

23

24

tmrnn . l bny . bnwt

She propitiates1 the bull, the god of mercy, She entreats2 the creator of creatures. Have you done homage to the bull, the god of mercy, Have you entreated the creator of creatures? In the dream of the sagacious one, the god of mercy, In the vision of the creator of creatures. May you bless him, O bull, Ilu, my father! May you make him prosper, O creator of creatures!

Similar to the above translation, almost all scholars render the epithet as “the creator of creatures,” or the like.3

1

The translation “she propitiates” of the hapax legomenon tpp is based solely on context and parallelism with tzy “she entreats.” See Held (1969), 75, n. 37. For other interpretations, see DULAT 173 and Pardee, CS I, 257, n. 135. 2 For the verbs zy “to entreat” and mgn “to do homage” in contexts 1 and 2, see Ginsberg, ANET, 132; Held (1969), 75, notes 36 and 37; Cohen, BHL, 138–139, n. 78; idem, forthcoming, §II.3, etymological principle 3, example 3. 3 Ginsberg, ANET, 132: “the Creator of Creatures”; CML1, 93: “the creator of creatures”; KME, 40: “den Erzeuger der Geschöpfe”; MKT, 38: “den Schöpfer der Geschöpfe”; TO I, 198: “le créateures des créatures”; PLM, 91: “the Creator of

epithet 29

99

Parallels to the Epithet Contexts 1, 2: r il d pid // bny bnwt. Context 3: lpn il d pid // bny bnwt. Context 4: r il aby // bny bnwt.

Discussion The epithet bny bnwt “creator of creatures” occurs ve times in the Ugaritic corpus and refers to Ilu, the head of the pantheon and father of mankind and the gods. The form bny is most likely a G-stem active participle from the root bny “to build, create.”4 It parallels the G-stem active participles in the semantically related epithet qnyt ilm “the creatress of the gods” (Ep. 93),5 referring to Ilu’s consort Airatu, and in the Akkadian (note especially b nû “creator”) and Arabic parallels adduced below. The term bnwt, derived from the same root, would appear to have a passive meaning “created things, creatures,” and is

Creatures”; CML2, 56: “the creator of creatures”; MLC, 195: “el Creador de las creaturas”; AD, 109: “il Creatore delle creature”; ARTU, 47: “the Creator of creatures”; Margalit (1989a), 144: “Creator-of-Beings”; Smith, UNP, 122: “the Creator of Creatures”; Pardee, CS I, 257: “the Creator of creatures”; Dietrich and Loretz, TUAT III/6, 1153: “den Schöpfer der Geschöpfe”; RTU, 94: “the Creator of Creatures”; DULAT, 233, 234: “creator of creatures.” 4 Some scholars translate bny unidiomatically as “Builder.” See for example, Pope, EUT, 50: “Builder of Built Ones” (or: “Begetter of Begotten Ones”). Cf. Dahood (1968b), 520 who, based on this root, unjustiably proposed translating da ynb ta (Prov. 8:31) as “with the builder of the Earth,” instead of the accepted “with the sons of men” (cf. also Michel [1987], 165, n. 60). For the semantic development “to build” > “to create” in Ugaritic and cognate languages, see below, n. 9, p. 100. Pope related the verb bny (G) “to build, make” to bn “son.” Recently, Pardee, CS I, 256, n. 122 likewise related bny to bn “son,” claiming that the literal translation of bny bnwt should be “he who builds offspring.” The equivalent derivation of Arabic ibn “son” from banaya “to build” is, in fact, proposed in the native Arabic lexicons (Lis n al-arab, Vol. XIV, 89–90; T  al-ars, Vol. XXXVII, 224). As pointed out to me by Prof. Cohen, however, the alleged derivation of bn “son” from the root bny “to build” is exceedingly unlikely. There is no proven precedent for such a derivation of bn “son,” nor would it be expected, since the biconsonantal bn “son” surely belongs to the group of primitive nouns which, together with ab “father” and um “mother,” are not derived from a verbal root. Cf. the Akkadian semantic equivalent m ru “son,” for which no cognate verbal root can be found. Furthermore, in Biblical Hebrew the noun ˆb “son” is the source of the denominative verb hnb (II) “to have a son” (see Gen. 16:2; 30:3). See recently, UG, 99, 128, 654, 665. 5 For the semantic relationship between these epithets, cf. Betlyon (1985), 55; Pardee, CS I, 256, n. 122.

100

epithet 29

so translated by almost all scholars, although the grammatical analysis and vocalization of the form are disputed.6 The epithet refers to Ilu as the creator of both the gods (in accordance with his epithet ab bn il “father of the children of Ilu” [Ep. 3]) and mankind (in accordance with his epithet ab adm “father of mankind” [Ep. 2]).7 Epithets or names of Ilu referring to his role as creator are also known from Phoenician/Punic, Aramaic and Hittite texts and can be discerned in a number of biblical passages (see below, qnyt ilm [Ep. 93]). In Akkadian, cf. the semantically and etymologically equivalent epithets of Ea, b n binûti “creator of creatures”8 and b nû nabnt “creator of creatures” (// p tiq kullat mimma šumšu “the creator of everything whatsoever”).9 Note also the semantically equivalent divine epithet p tiqat nabnte “the creatress of creatures,” referring to Blet-ilni.10 Ilu’s role as creator of both the gods and mankind corresponds to the Akkadian reference to the goddess Nâru as b nât ili u amli “creatress of god(s) and man(kind).”11 In Arabic, semantically equivalent terms

6 Sivan, (1982), 216 and n. 137, and idem, GUL, 122, 167, analyzes bnwt as a f.pl. G-stem passive participle (/banw tu/ ). He suggests that “the waw may have developed here as a glide” (GUL, 122). This view is accepted by Huehnergard, UVST, p. 287, n. 92. Other III-y G-stem passive participles, however, most notably the f.pl. form pyt “plated, overlaid,” do not show this development (see GUL, 167, UG, 666). Tropper, UG, 191, thus takes bnwt as a noun /bunwat-/ or /bunw t-/ with the meaning “Schöpfung,” based on Arabic bu/inyat “Bauwerk, Bau.” Pardee (2003–4), 110, compares Arabic bunuwwat- “sonship.” A similar etymology was proposed by de Moor (1970b), 313, n. 50 (based on which he translated “the Progenitor of the Generations”). In a subsequent study, however, he analyzes bnwt “Creatures” as “a broken plural of bnt,” following Aistleitner, and relates the Ugaritic vocable to Akkadian binûtu “creation, creature” (de Moor [1980], 182–183; cf. ARTU, 47). 7 See especially del Olmo Lete (1986), 270, n. 9. Cross, CMHE, 15 also compares the present epithet with ab adm. 8 PSBA 20, 158:14 (cf. CAD, M/2, 197). 9 Borger, Esarh. 79:4: (cf. CAD, N/1, 28). Cf. de Moor (1980), 182–183; CML1, 49, n. 9; CML2, 104, n. 2; Seux (1976), 126, n. 24; Knutson (1981), 492; DULAT, 233, 234, with bibliography. Note the parallel semantic development “to build” > “to create” for Ugaritic bny (G) and Akkadian banû. The same semantic development can be discerned for bn (< bny) in Mandaic in the divine epithet bny šwmy wrq “(Ptahil) creator of heaven and earth” (see Ford [2002a], 241–242). A possible case of Biblical Hebrew hnb (qal) “to create” occurs in Gen. 2:22, albeit not as a component of a divine epithet. See Pope, EUT, 50 (Pope’s other examples are not relevant, either because they comprise the metaphor tyb hnb “to build a house” or are based on the denominative homonym hnb [II] “to have a son” [Gen. 16:2; 30:3]—see also n. 4, p. 99, above). 10 4R2 56 ii:10 (ZA 16, 158:10). Similarly, 5R 66 i:21 (see CAD, N/1, 28). 11 KAR 227, 15 (TuL, p. 125).

epithet 29

101

such as  liqun “Creator,” b riun “Creator,” and f irun “Creator” likewise occur as epithets of Allh.12 Cf. especially All hu  liqu kulli šayin “Allah the Creator of all things” (Q. 6:102; 13:16; 39:62; 40:62). Forms of the cognate verb bny (G) “to build; to create” occur in texts from Ugarit as components in personal names.13

12

See Gimaret (1988), 149, 279–311. PTU, 119; Sivan (1984), 212. Cf. Huffmon (1965), 177; Benz (1972), 288; Michel (1987), 282, n. 65; Fowler (1988), 284, 338. 13

EPITHET 30 bl gml “possessor of the gamlu-staff ” Epithet of hll (1.24)

Contexts 1. KTU2 1.24:42 40 ašr ilh[t] kr[t bn] 41t hll . snnt . bnt h42ll bl gml

I shall sing of the Krt goddesses, The brilliant1 [daughters] of Hll, The daughters of Hll, possessor of the gamlu-staff.

As opposed to the above translation, most scholars render the epithet as either “lord of the sickle” or “lord of the crescent moon,” or the like.2

1 The term snnt has often been translated “swallows” based on Akkadian sinuntu “swallow” and its cognates (see, e.g., Virolleaud [1936d], 225; PLM, 67; ARTU, 142; DULAT, 764). According to Watson (1977), 282, the occurrence of “swallows” as an appellation of the krt, who are associated with the moon-god (Hll), can be explained by Sumerian sínmušen “swallow,” which recalls the name of the Mesopotamian moon god Sîn. He bases his proposal on a Sumerian hymn which contains a word-play on the Sumerian DN ga-ša-an-ì-si-inki (= Ninisina “the Lady of Isin”) and sínmušen “swallow.” The element -sin in the name Gašanisin, however, has absolutely no relation to the name of the Mesopotamian moon god, as it is a non-analyzable part of the toponym Isin. Nor does the deity in question have any relationship to the moon (for Ninisina/Gašanisin, see RIA 9, 387–388). Furthermore, the Sumerian word for “swallow” and the corresponding logogram in Akkadian is usually transcribed simmušen / SIM(.MU)mušen (see CAD, S, 295, lexical section; Hübner and Reizammer [1985], 889; Borger [2004], 277). Finally, in the numerous texts quoted by CAD, S, s.v. sinuntu, no connection is ever explicitly made between Sîn and swallows, nor does the word sinuntu “swallow” ever occur in a divine epithet. On the other hand, there are many precedents in both Biblical Hebrew and Akkadian for divine epithets meaning “shining, brilliant.” For many examples, see Cohen (1999), 73 (citing Weinfeld) and add Akkadian šarru “radiance, brilliance” (AG, 231–232; CAD, Š/2, 143, meaning 1e) and Eblaite nab-u “le resplendissant” (Pomponio and Xella [1997], 471). The translation of snnt therefore follows Margalit (1983), 75–76 (citing van Selms and Obermann), who adduces Arabic san “to shine, gleam, be exalted (of stars, etc.)” and Aramaic ˆns “to rene (metal); to glitter.” Cf. Marcus, UNP, 218; RTU, 337 (and n. 7); Pardee (1999), 491–492; Dietrich and Loretz (2000), 171–172. 2 Virolleaud (1936d), 225: “le maître parfait (?)”; Gordon (1937), 33: “the benefactor”; Ginsberg (1939), 324: “lord of Gml ”; CML1, 127: “lord of the sickle”; KME, 79: “des Herrn des Krummschwertes (?)”; MKT, 64: “des Herren der Sichel”; Herrmann

epithet 30

103

Parallels to the Epithet The epithet occurs without parallel terms.

Discussion The epithet bl gml “possessor of the gamlu-staff ” occurs once in the Ugaritic corpus and refers to the god Hll, often thought to be the god of the crescent moon.3 Goetze identied gml with Akkadian gamlu.4 He understood the Akkadian term as “scimitar” and thus translated the Ugaritic epithet as “the lord of the scimitar.”5 He claimed that the epithet “alludes to the sicklelike form of the new moon” and was thus “a very appropriate epithet of the moongod.”6 Goetze noted that the gamlu occurs as a symbol of Sîn-Amurru (Maqlû VI 4), who is clearly somehow related to the Mesopotamian moon god Sîn.7 A

(1968), 21: “des Herrn der Sichel”; TO I, 396: “le seigneur à la faucille”; PLM, 67: “Lord of the Sickle”; CML2, 129: “lord of the sicle”; MLC, 460: “señor del Cuarto Creciente”; ARTU, 145: “the lord of the sickle”; Margalit (1989a), 286: “he-of-the-curvature”; Marcus, UNP, 218: “the lord of the sickle”; RTU, 340: “lord of Gamlu [ibid., n. 27: Gamlu = the constellation Auriga]”; Dietrich and Loretz, TUAT Erg., 207: “des Gekrümmten”; DULAT, 300: “he of the rst quarter [of the moon—AR].” 3 There is as yet no scholarly consensus regarding the identity of Hll. The identication of Hll as the god of the crescent moon is based on a comparison with Arabic hil lun “crescent moon.” As such he is sometimes equated with the biblical ˆb llyh rjv (Isa. 14:12). Cf., for example, Gordon (1937), 31, n. 8a; de Moor, ARTU, 145, n. 33; Theuer, (2000), 158, 492–496. For a review of the various views on the biblical personage, see Day (2000), 166–171. De Mesnil du Buisson (1973), 101 identies the Ugaritic deity with Ataru. Gallagher (1994), esp. 135–138 proposes an identication of Hll (and Hebrew rjv ˆb llyh) with the Sumero-Akkadian god Enlil / Ellil. He is followed by Wyatt, RTU, 337, n. 6. Pardee (1999), 492 sees a possible relationship of Hll with the deity dHullu at Emar (he alternatively interprets hll as an abstract noun, “purity”; as noted to me by Prof. Pardee in a private communication, the two derivations are not necessarily mutually exclusive). DULAT, 339 identies Hll as an “astral deity,” without further precision. For various interpretations as a common noun, see Dietrich and Loretz (2000), 171 and the bibliography cited therein. 4 Goetze (1941), 360. In the editio princeps, Virolleaud (1936d), 225–226 tentatively explained gml based on Arabic amlun “beautiful.” Following a communication by Albright, Gordon (1937), 33 and n. 25 initially rendered bl gml as “the benefactor” based on Akkadian bl gimillšu. The Akkadian term, however, is to be translated “a person who owes someone a favor” (see CAD, G, 75 and cf. CDA, 93). Gordon, PLM, 67 later proposed “Lord of the Sickle,” based on Goetze’s etymology. 5 Goetze, (1941), 360. 6 Ibid., 360. Similarly Theuer (2000), 158. 7 Ibid., 360. For an explanation of the relationship of Amurru with the moon god, see Kupper (1961), 60–61 and cf. 77–78.

104

epithet 30

scholarly consensus has since formed in favor of this basic etymology. The majority of scholars, however, interpret bl gml as “lord of the sickle,” based on the erroneous assumption that Akkadian gamlu and Ugaritic gml are cognate (via metathesis) with Hebrew lgm “sickle.”8 Others translate “lord of the crescent moon,” or the like, assuming a semantic development “sickle” > “crescent moon.”9 In either case, following Goetze the epithet is deemed particularly appropriate for a god of the crescent moon.10 The well attested use of the implement gamlu as a divine (and royal) symbol11 indicates that this etymology is undoubtedly correct. Nevertheless, the gamlu was neither a “scimitar” nor a “sickle,” nor did it recall the “sicklelike form of the new moon.” According to CAD, the gamlu was a “hooked or curved staff.”12 It occurs in a comparisons with a rainbow13 or with gods who bow down,14 but never with the crescent moon. The reference to the gamlu as a symbol of Sîn-Amurru is surely due to the fact that it is elsewhere explicitly mentioned as an attribute of Amurru (dMAR.TU)15 and that a hooked or curved staff, certainly to be identied with the gamlu, is well attested in Mesopotamian glyptic art specically as the symbol of the latter deity.16 8 As discussed by Cohen and Klein (2001), 251–260, there is no justication for the comparison of either Akkadian gamlu or Ugaritic gml with Hebrew lgm “sickle,” for the latter is cognate with Akkadian niggallu “sickle.” 9 E.g., MLC, 460; DULAT, 300 (See above, n. 2, pp. 102–103). 10 Cf. Healey (1983), 50: “The curved shape [of the gamlu (understood by Healey as a curved wooden staff following CAD)—AR] may well have suggested the crescent moon, which would explain its usage in the Ugaritic context.” 11 See above and CAD, G, 35. 12 See CAD, G, 34–35. This discrepancy has been pointed out by Healey (1983), following Watson. Cf. also Gallagher (1994), 136; Cohen and Klein (2001), 252, n. 35. Marcus, UNP, 218 (published 1997) nevertheless still translates “the lord of the sickle.” 13 See CAD, G, 35. 14 Ibid., 34, s.v. gamliš. 15 Šurpu VIII, 41. In the same context, the gamlu is also associated with AN.AN. MAR.TU. The relationship between dMAR.TU and AN.AN.MAR.TU is not completely clear. See the discussion in RlA VII, 437. 16 For the “bâton recourbé” as a symbol of the god dMAR.TU = Amurru, see Kupper (1961), 42–49. Kupper, ibid., 15 rejects the identication of this staff with the gamlu: “Nous savons que ce terme de gamlu désigne un objet recourbé, mais il s’agit particulièrement d’une arme: cette arme recourbée ne saurait être autre chose que la « harpê ». . . .” His identication is based on the fact that lexical texts mention gamlu as a synonym of mašgašu (CDA, 202: “a battle mace?”) and list it together with šikrum ša patri “haft of a sword” and šak šum ša t  zi “slaying in battle” as equivalents of Sumerian ga-am ZUBU (Kupper, ibid, 15, n. 5). There are, however, ample precedents for wooden staffs that serve as divine (or royal) symbols and also function as

epithet 30

105

The structure bl X “possessor of X,” where X is a divine symbol, also occurs in the Ugaritic epithet [b]lt kp “(Anatu) [mist]ress of the kp-headdress” (Ep. 33).17 Cf. Akkadian epithets such as bl giš kakki “(Nergal/Ninurta) possessor of the weapon”18 and bl gišai “(Papsukkal) possessor of the scepter.”19

weapons. For example, the wooden giš.si-birU.ENxGAN2-tenû : šibirru “(shepherd’s) staff ” is well attested as a divine and royal symbol (see CAD, Š/2, 377–378, meanings 1a–b) and is also used as a weapon: su8.ba šibir.ra.na dè.mu.un.gi4.gi4 : rû ina šibirrišu lidkši “may the shepherd kill her with his crook” (ASKT, 125, r. 15–16). Cf. also OIP 2, 85:5, where it is the šibirru of the king that (guratively) destroys his enemies: gišau išartu murappišat miri šibirru l p dû ana šumqut z ir “a just scepter that extends the realm, a merciless staff for the destruction of enemies”. As in the previous example, the wooden gišau “scepter, (shepherd’s) staff ” serves as a royal symbol. It also serves as a divine symbol. For example, dNusku n ši gišai ellete “Nusku, the bearer of the pure staff ” (KAH 2 89:11). The wooden gišau ša martê “shepherd’s staff of martû-wood” likewise serves as a magical weapon of the exorcist against witches: ša gišai ša martê turuk l tallak “O you of the martû -wood staff, strike (the witch), do not go (away)” (Maqlû I 66). Cf. Ford (2002b), 169–174 and RlA, 7, 436, §6. 17 Cf. the parallel epithets blt drkt “mistress of dominion” (Ep. 32), blt mlk “mistress of kingship” (Ep. 34), and blt šmm rmm “mistress of the high heavens” (Ep. 35). 18 AfO 12, 143:18; Šurpu IV, 96. 19 Šurpu IV 97. Cf. also šat ai “she (the goddess) with the wand” (KAR 158 r. ii 33; cf. CAD, , 156).

EPITHET 31 blkm “your master” Epithet of ym (1.2)

Contexts 1. KTU2 1.2:I:17 (= 1.2:I:33) t m . ym . blkm . adnkm . p [ . nhr]

The message of Yammu, your master, Of your lord, judge (/ ruler) [ Naharu].

2. KTU2 1.2:I:45 an . rgmt . l ym . blkm . ad[nkm . p ] 46 [nhr ]

I said to Yammu, your master, ( To) [ your l ]ord, [ judge (/ ruler) Naharu].

There is a scholarly consensus that the epithet is to be translated “your master,” or the like, similar to the above translation.1

Parallels to the Epithet Contexts 1, 2: blkm // adnkm

Discussion The epithet blkm “your ( pl.) master” occurs three times in the Ugaritic corpus and refers to Yammu, god of the sea. In each case it occurs in chiastic parallelism with the semantically equivalent epithet adnkm “your ( pl.) lord” (Ep. 7). The pronominal sufx -km “your” refers to the rest of the gods. The epithet thus expresses Yammu’s claim to divine

1

Ginsberg, ANET, 130: “your lord”; CML1 79: “your lord”; KME, 22: “eures Fürsten”; MKT, 49: “eures Hernn”; TO I, 129: “votre maître”; PLM, 70: “your lord”; CML2, 41: “your lord”; MCL, 170: “vuestro señor”; AD, 83: “vostro signore”; ARTU, 31: “your lord”; Smith, UNP, 98: “your Master”; Pardee, CS I, 246: “your master”; Dietrich and Loretz, TUAT III/6, 1120: “eurem Meister”; RTU, 59: “your master”; DULAT, 207: “your lord.”

epithet 31

107

kingship.2 It is widely believed that the common noun bl “master” also originally served as an epithet of the storm god Haddu, but by the time the extant Ugaritic texts were written it had clearly become a proper name of this deity.3 Because of its widespread usage as an epithet of major West Semitic deities, the common noun bl “lord, master” was apparently not utilized as an element in Biblical Hebrew epithets of the God of Israel. The Akkadian cognate blu “lord, master,” however, is well attested as a divine epithet.4 In particular, blkm “your (the rest of the gods’) master” is semantically equivalent to bl il ni “(Aur) the master of the gods”5 and similar epithets.6 Cf. Arabic rabbun “Lord, Master,” which occurs as an epithet of Allh.7

2 Cf. the use of blkm “your ( pl.) master” as an epithet referring to the human king Kirta in KTU2 1.15:IV:28 and its replacement by adnkm “your ( pl.) lord” in the parallel context in KTU2 1.15:VI:5. The term bl “master” is also widely used as an epithet referring to a social superior in Ugaritic epistolography. For examples, see DULAT, 207, meaning 1d. 3 For a discussion the use of Ugaritic bl and the cognate terms in the ancient Semitic languages with reference to the storm god, see Herrmann (1999a), 132 and the bibliography cited therein. 4 For numerous examples, see CAD, B, 193. 5 ABRT I 23: II, 25. 6 For this and additional examples, see AG, 46. 7 See Gimaret (1988), 318–319.

EPITHET 32 blt drkt “mistress of dominion” Epithet of nt (1.108)

Contexts 1. KTU2 1.108:6–71 w tt . nt . gr . blt . mlk . b7lt . drkt . blt . mm . rmm 8 [ b]lt . kp 6

And may Anatu the powerful drink, The mistress of kingship, The mistress of dominion, The mistress of the high heavens, [ The mist]ress of the kp-headdress.

Almost all scholars translate the epithet as “the mistress of dominion,” or the like, similar to the above translation.2

Parallels to the Epithet Context 1: nt gr // blt mlk // blt drkt // blt mm rmm // [b]lt kp.

Discussion The epithet blt drkt “mistress of dominion” occurs once in the Ugaritic corpus and refers to Anatu, goddess of war, love and fertility. The

1 For additional philological notes to this context, see the discussions of the parallel epithets: [b]lt kp (Ep. 33), blt mlk (Ep. 34), blt mm rmm (Ep. 35) and nt gr (Ep. 88). For the epithet parallelism in this context, see n. 2, p. 245. 2 Virrolleaud (1968), 553: “la dane de la drkt”; Margulis (1970a), 293: “possessor of . . . dominion”; L’Heureux (1979), 170: “Lady of Dominion”; Ribichini and Xella (1979), 155: “signora della sovranità”; ARTU, 188: “the Mistress of dominion”; TPM, 82: “la dame de la souveraineté” (RCU, 194: “Lady of kingship”); Caquot, TO II, 116: “la dame de la souveraineté”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin der Herrschaft”; Walls (1992), 109: “the Mistress of Dominion”; Avishur (1994), 280: “the mistress of dominion”; RTU, 396: “the mistress of dominion”; CR, 187: “the Lady of power.”; DULAT, 282: “Lady of power.”

epithet 32

109

epithet occurs in a series of parallel epithets which express Anatu’s power and authority within the Ugaritic pantheon. The parallelism blt mlk “mistress of kingship” // blt drkt “mistress of dominion” is based on the well attested word-pair mlk “kingship” // drkt “dominion.”3 As is often noted, blt drkt // blt mm rmm is reected in the names of the goddess Derket and that of her daughter Semiramis, worshipped in Syria-Palestine in Late Antiquity.4

3 Virolleaud (1968), 555; Margulis (1970a), 295. See KTU2 1.1:IV:24–25; 1.2:IV:10; 1.3:IV:2–3; 1:6:V:6; 1.6:VI:34–45; 1.10:III:13–14; 1.14:I:41–48; 1.16:VI:23–24, 37–38, 52–54. For the interdialectal equivalent word-pairs in various Semitic languages, see Held (1969), 71, n. 10. Cf. especially bltu “lordship” // arrtu “kingship” with reference to a deity in ABRT I 29:3: naât ma . . . bltu arrtu “you (Marduk) are endowed with . . . lordship and kingship.” 4 Virrolleaud, ibid. See also TPM, 103 and the bibliography cited therein (n. 124); de Tarragon, TO II, 116, n. 354; Wyatt (1999b), 112; Bastard (1999), 896.

EPITHET 33 [b]lt kp “[mist]ress of the kp” Epithet of nt (1.108)

Contexts 1. KTU2 1.108:81 w tt . nt . gr . blt . mlk . b7lt . drkt . blt . mm . rmm 8 [ b]lt . kp 6

And may Anatu the powerful drink, The mistress of kingship, The mistress of dominion, The mistress of the high heavens, [ The mist]ress of the kp³-headdress.

The majority of scholars understand kp to refer to a type of headdress,2 as in the above translation, but the term is sometimes interepreted as “earth” or “rmament.”3

Parallels to the Epithet Context 1: nt gr // blt mlk // blt drkt // blt mm rmm // [b]lt kp.

Discussion The epithet [b]lt kp “[mist]ress of the kp-headdress” occurs once in the Ugaritic corpus and refers to Anatu, goddess of war, love and fer1 For additional philological notes to this context, see the discussions of the parallel epithets: blt drkt (Ep. 32), blt mlk (ep. 34), blt mm rmm (Ep. 35) and nt gr (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245. 2 L’Heureux (1979), 170: “Lady of Diadem”; Ribichini and Xella (1979), 155: “[si ]gnora del turbante”; Loewenstamm (1980), 326, n. 16: “Turbanträger”; ARTU, 188: “the Mistress of the royal cap”; TPM, 82: “[A ]natu de la coiffure-kp” (RCU, 194: “Anatu-of-the-kupu-hat”); Dietrich and Loretz, TUAT, II/6, 822: “die Herrin der Königskappe”; Walls (1992), 109: “the Mistress of the (royal) Headdress”; Avishur (1994), 280: “the mistress of a turban.” Cf. Caquot, TO II, 116: “la dame à la huppe.” 3 Virolleaud (1968), 553: “la dame de ce bas monde”; RTU, 396: “[the mistre]ss of the earth”; CR, 187: “the Lady of the ‘rmament’(?)”; DULAT, 453: “Lady of the Firmament.”

epithet 33

111

tility. The epithet occurs in a series of parallel epithets which express Anatu’s power and authority within the Ugaritic pantheon. Dietrich and Loretz were the rst to relate kp in the present context to Akkadian kub/pu “headdress, cap.”4 They convincingly compare [b]lt kp with the Akkadian divine epithet bl kub/pi “lord of the kub/ pu-headdress,” attributed to ama.5 Cf. the structurally and semantically similar divine epithet bl agê “lord of the crown,” attributed to Sîn and Anu.6 In his editio princeps, Virolleaud read the rst component of the epithet as [bl ]t [ la dam]e.”7 Almost all scholars have followed in his footsteps, reading either [bl ]t or, with KTU2, [b]lt. A minute examination of the tablet, however, led Pardee to reject this reading/reconstruction. Pardee sees the remains of the tip of a horizontal wedge immediately before the t ( provisionally read n by Pardee), which would in any case exclude the reading or reconstruction of the relevant sign as l.8 In a private communication, Prof. Pardee kindly adds that “the space [is] a bit tight here for the signs {bl}.” He thus proposes reading [ ]ªnºt kp “Anatu de la coiffure-kp,” paralleling an alleged epithet nt di dit “Anatu d(es) aile(s), le rapace-dit.”9 In spite of the apparent paleographic difculty, it is the opinion of the present author that the reading [b ]lt kp is preferable because of the close Akkadian parallels noted above and the parallel epithets blt mlk // blt drkt // blt mm rmm in the present text, all of the form blt + attribute of the deity. It should be noted that, in contrast to DN bl kub/pi “DN, lord of the k.-headdress” and DN bl agê “DN, lord of the crown,” Akkadian epithets of the form *DN kub/pi “DN of the kub/pu-headdress” or *DN agê “DN of the crown” are not, to the best of my knowledge, attested.10 Furthermore, contrary

4 Dietrich and Loretz (1967), 541. If this comparison is correct, in Akkadian one should probably read kupu with p, and likewise for the various derivatives of the word (see the list in CAD, K, 485). 5 Cf. Loewenstamm (1980), 326, n. 16. Note also the title of a human ofcial, bl kub/pi “one who wears a kub/pu-headdress” (ABL 43, r. 16) and the royal epithet t kub/pi “those of the kub/pu-headdress” (AKA 34 I 55). 6 For numerous examples, see CAD, A/1, 154–155. Note also the divine name d EN.AGA (Bl agî ). See the discussion by Frankena (1954), 77–78. Sîn is also referred to as bl qarn “possessor of horns” (see CAD, Q , 137). 7 Virolleaud (1968), 551, 553. 8 Pardee, TPM, 79. 9 TPM, 79, 102. 10 The sequence itar kubi occurs in an obscure context in Maqlû IX, 49: itar kubi kini a di teppu (see CAD, K, 485–486). CAD does not consider the expression to be

112

epithet 33

to Pardee’s claim, the present epithet most likely does not parallel the following expression wnt di dit. Lines 1–8 contain two sequences of epithets, the rst referring to an anonymous deity, apparently Milku (see the discussion of rpu mlk lm [Ep. 98]) and the second to Anatu. In each case, the epithets are listed paratactically, w occurring only at the beginning of a sentence (i.e., wyt [il ] gr w yqr “And may the powerful and august [ god ] drink”; wtt nt gr “And may Anatu the powerful drink”) or within a compound epithet ([il ] gr w yqr “the powerful and august [ god ]”). The same is therefore surely the case in line 8, w introducing a new sentence, wnt di dit “And Anatu indeed soars,” which parallels the following phrases rpt [b m]m rm<m> “she ies [ in the] high [ heav]ens” // aklt gl l “she eats the calf of Ilu.” The form di is presumably an innitive absolute modifying the following active participle dit.11 Del Olmo Lete hesitantly translates kp as “rmament” and this interpretation is reafrmed in DULAT.12 He proposes taking mm rmm “high heaven” // kp “rmament” as a synonymous parallel pair paralleling the synonymous parallel pair mlk “kingship” // drkt “dominion” in the two preceding epithets. Del Olmo Lete considers kp to be cognate with Akkadian kab su “to trample.”13 Epithet parallelism, however, does not require synonymous parallelism of the respective constituent elements of the parallel epithets, and del Olmo Lete’s interpretation is not supported by the preceding series of parallel epithets referring to Rpu in lines 1–3, where with respect to only two of the four parallel epithets are the constituent elements semantically parallel.14 The parallel usage

a construct chain, as the passage is there translated “Ishtar will make a cap of knee of clay.” Cf. Abusch (2002), 172–173 and n. 16, who casts doubt upon the reliability of the text. In the expression lamassat (dLamma-at) agê “a female gure with (divine) crown” (TCL, 3, 375), lamassatu is not a DN and the expression is not an epithet, but describes the particular form of the statuette (a key in the form of a protective deity). See CAD, L, 60 and contrast CAD, A/1, 154, where lammasatu is treated in the transcription as proper noun (dLamassat), although there, too, it is translated as a common noun (“a crowned protective goddess”). 11 For an additional case of an innitive absolute ending with i, see Tropper, UG, §73.514d. 12 See above, n. 3, p. 110. 13 CR, 187–188, n. 62. As Ugaritic  normally corresponds to Akkadian , the identication of Ugaritic kpwith Akkadian kab su is phonetically difcult. Del Olmo Lete transcribes the Akkadian verb as kab /u, but the spelling kab u is quite rare and is attested only in the Amarna tablets (see AHw., 415), presumably due to the inuence of West Semitic kb. 14 Cf. see below, n. 2, p. 245 and the discussion of [il ] gr wyqr (Ep. 9). The seman-

epithet 33

113

of bl kub/pi / kulli / agê in Akkadian divine epithets, moreover, far outweighs the proposed semantic precedent of Hebrew [yqr “rmament” (<[qr “to spread out; to trample, stamp with the feet”), adduced in support of an etymological relationship of kp with the alleged meaning “rmament” with Akkadian kab su “to step on, trample, crush,” since there is no such substantive derived from the Akkadian verb nor are any of its extant derivatives ever used with reference to the “rmament.”15 The proposed derivation of kp from Akk. kab su is also phonetically problematic, since the uncontested Ugaritic cognate kbs/ “fuller, launderer” (cf. Heb. sbk “to full, wash”) is written with s or ,16 not , whereas a derivation from the etymologically related Heb. verb vbk “to subdue, subjugate” would be expected to appear as kb in Ugaritic (cf. Syriac kba “to tread under foot, to subdue, subjugate, to press, crush”). The translation of kb as “earth,”17 based on Akk. kab su, is also problematic. Although the “earth” is indeed said to be “tread upon,” the relevant derivatives of kab su, such as kibsu “path, track” and nakbasu “step (of staircase),” all refer to specic objects that are tread upon, not the earth in general.18 The verb kab su describes an action of a deity solely with reference to treading upon defeated enemies, or the like.19 The relationship between kp in the present epithet and kp in KTU2 4.689:6, which refers to equipment of a ship, is unclear.20

tically parallel epithets in lines 1–3 are il yb btrt “the god who sits (enthroned) in Atartu” (Ep. 10) // il p bhdry “the god who judges (/ rules) in Hidrayu” (Ep. 13). 15 This fact also clearly rules out the possibility of kpas interpreted by del Olmo Lete, being an Akkadian loanword from a derivative of kab su. For the Akkadian verb, cf. the ample documentation in CAD, K, 5–11. According to CAD, the derivatives of kab su are as follows: kabistu A “foot (as measure of length)” (CAD, K, 20), kabsu “measured (?)” (CAD, K, 23), kibsu A “tracks, steps; path, way of acting, rite, behavior; deduction, allowance” (CAD, K, 336–339), kibsu B “(a piece of linen fabric)” (CAD, K, 339), kubbusu “downtrodden” (CAD, K, 483), kubussû “regulations governing specic legal procedures; regulations concerning the release of private debts” (CAD, K, 489–490), nakbasu A “step (of staircase)” (CAD, N/1, 180), nakbasu B “(a garment)” (CAD, N/1, 181), ukbusu “ramp” (CAD, /3, 214). 16 See DULAT, 429. 17 See n. 3, p. 110. 18 See above, n. 15, p. 113. 19 See CAD, K, 7, meaning 2b. Cf. Ebeling, Handerhebung 134, 97: ekdtiya kma qaqqaru lukabbis “I wil step on those who are insolent toward me as if they were the ground (under my feet)” (CAD, K, 10). The verb occurs in royal epithets with the same meaning; see CAD, K, 10, meaning 5b and ER, 123–124. 20 See the discussion by Pardee, TPM, 103–104 and the bibliography cited therein.

EPITHET 34 blt mlk “mistress of kingship” Epithet of nt (1.108; 4.54)

Contexts 1. KTU2 1.108:61 w tt . nt . gr . blt . mlk . b7lt . drkt . blt . mm . rmm 8 [ b]lt . kp

6

2. KTU2 4.54:1 m rlm . d . bt . blt . mlk

1

And may Anatu the powerful drink, The mistress of kingship, The mistress of dominion, The mistress of the high heavens, [The mist]ress of the kp-headdress. Guards2 of the temple of the mistress of kingship.

There is a scholarly consensus that the epithet is to be rendered as “the mistress of kingship,” or the like, similar to the above translation.3

Parallels to the Epithet Context 1: nt gr // blt mlk // blt drkt // blt mm rmm // [b]lt kp.

1 For additional philological notes to this context, see the discussions of the parallel epithets: blt drkt (Ep. 32), [b]lt kp (Ep. 33), blt mm rmm (Ep. 35) and nt gr (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245. 2 See DULAT, 529 and the bibliography cited therein. 3 Virolleaud (1968), 553: “la dame du royaume”; Margulis (1970a), 293: “possessor of rule”; L’Heureux (1979), 170: “Lady of Kingship”; Ribichini and Xella (1979), 155: “signora della regalità”; Loewenstamm (1980), 326: “Mistress of kingdom”; ARTU, 188: “the Mistress of kingship”; TPM, 82: “la dame de la royauté” (RCU, 194: “Lady of kingship”); Caquot, TO II, 116: “la dame de la royauté”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin des Königtums”; Walls (1992), 109: “the Mistress of Kingship”; Avishur (1994), 280: “the mistress of kingship”; RTU, 396: “the mistress of kingship”; CR, 187: “the Lady of royalty”; DULAT, 555: “Lady of the kingdom.”

epithet 34

115

Discussion The epithet blt mlk “mistress of kingship” occurs twice in the Ugaritic corpus and refers to Anatu, goddess of war, love and fertility. It occurs once in a liturgical text in a series of parallel epithets (context 1) and once in an administrative text in place of the name of the divinity to which it refers (context 2). Occurrences of the latter type are quite rare. As is often noted, in context 1 blt mlk “mistress of kingship” occurs in parallel with the semantically equivalent epithet blt drkt “mistress of dominion” (Ep. 32).4 Both refer to the authority of Anatu within the Ugaritic pantheon.5 The present epithet also accords with many epithets in Ugaritic and the cognate languages that refer to the deity as king or queen. See the discussions of il mlk “ Ilu the king” (Ep. 11) and mlk(/-n) “(our /) king” (Ep. 75).

4 Virolleaud (1968), 555; Margulis (1970a), 295; Hvidberg-Hansen (1979), I, 95; II, 127, n. 209; Pardee, TPM, 102. 5 For the word-pair mlk “kingship” // drkt “dominion,” see the discussion of blt drkt (Ep. 32).

EPITHET 35 blt mm rmm “mistress of the high heavens” Epithet of nt (1.108)

Contexts 1. KTU2 1.108:71 w tt . nt . gr . blt . mlk . b7lt . drkt . blt . mm . rmm 8 [ b]lt . kp 6

And may Anatu the powerful drink, The mistress of kingship, The mistress of dominion, The mistress of the high heavens [ The mist]ress of the kp-headdress.

There is a scholarly consensus that the epithet is to be translated as “the mistress of the high heavens,” or the like, similar to the above translation.2

Parallels to the Epithet Context 1: nt gr // blt mlk // blt drkt // blt mm rmm // [b]lt kp.

1 For additional philological notes to this context, see the discussions of the parallel epithets: blt drkt (Ep. 32), [b]lt kp (Ep. 33), blt mlk (Ep. 34), blt mm rmm (Ep. 35) and nt gr (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245. 2 Virolleaud (1968), 553: “la dame des cieux sublimes”; Margulis (1970a), 293: “mistress of the lofty heavens”; L’Heureux (1979), 170: “Lady of High Heavens”; Ribichini and Xella (1979), 155: “signora dei cieli eccelsi”; Loewenstamm (1980), 326: “the Mistress of high heaven”; ARTU, 188: “the Mistress of the high heaven”; TPM, 82: “la dame des cieux en haut” (RCU, 194: “Lady of the High Heavens”); Caquot, TO II, 116: “la dame des cieux élevés”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin des hohen Himmels”; Walls (1992), 109: “the Mistress of the High Heavens”; Avishur (1994), 280: “the mistress of the high heavens”; RTU, 396: “the mistress of the high heavens”; CR, 187: “the lady of high heavens”; DULAT, 827: “Lady of the exalted heavens.”

epithet 35

117

Discussion The epithet blt mm rmm “mistress of the high heavens” occurs once in the Ugaritic corpus and refers to Anatu, goddess of war, love and fertility. The epithet occurs in a series of parallel epithets which express Anatu’s power and authority within the Ugaritic pantheon. If correctly reconstructed, the following lines (8b–9a) relate to Anatu’s ability to y precisely in the “high heavens.”3 Parker compares the epithet nbt pt “mistress of heaven” given to Anatu in Egypt.4 As is often noted, blt drkt // blt mm rmm is reected in the names of the goddess Derket and her daughter Semiramis, worshipped in Syria-Palestine in Late Antiquity.5 Many scholars have also compared mm rmm with Phoenician mm rmm “High Heavens,” the name of a district of Sidon.6 Akkadian amû “heaven” occurs as a component in a number of epithets, such as ama a amê “Sama of heaven”7 and aarid aka r am  “(Adad) of rst rank among your brothers, bull of heaven.”8

For Anatu’s ability to y, see Parker (1970), 245; TPM, 104–105 and the bibliography cited therein. Cf. also KTU2 1.13:11–12. 4 Parker (1970), 245. See also TPM, 103 and the bibliography cited therein (note 127). 5 Virolleaud (1968), 555. See also TPM, 103 and the bibliography cited therein (note 125); Wyatt (1999b), 112; Barstad (1999), 896. 6 KAI 15. See TPM, 103 and the bibliography cited therein (notes 125–126). The locution mm rmm (without reference to Anatu) may explain Hebrew ymr (// ra “earth”) in Ps. 78:69 as ellipsis for ymr ymv* (Loewenstamm [1980], 326; Avishur [1994], 292). Margalit (1970a), 295 compares Prov. 25:3 (wrl ymv “the heavens in their height”) and Job 22:12 (ymv hbg “the heavenly heights”). Cf. the parallelism ˆm ymvh “from the heavens” // ymwrmb “on high” (Ps. 148:1) and the semantically similar Akkadian expression amê rti “the lofty heavens” (EA 357:8). 7 Studia Mariana 43:3. Cf. Durand (1995), 214–215, 230–232 (courtesy Dr. N. Wasserman). 8 CT 15 4 II 3. For these and additional epithets, see CAD, /1, 340–341 and AG, 186, 202. 3

EPITHET 36 bt il bb “the daughter of Ilu, bb (Flame)” Epithet of bb (1.3)

Contexts 1. KTU2 1.3:III:461 l mt . mdd 39 il ym . l klt . nhr .il . rbm 40

l itbm . tnn .itm . lh

mt . bn . qltn ly . d . bt . ram 43 mt . mdd ilm . ar 44 mt . gl . il . tk 45 mt . k{.}lbt . ilm .it 46 klt . bt . il . bb . 41 42

I indeed smote2 the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Ar, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, I tu (Fire), I annihilated the daughter of xIlu, bb (Flame).

Similar to the above translation, the majority of scholars render the epithet as “the daughter of Ilu, bb/Flame,” or the like.3 Others interpret bb as a proper name meaning “y,” either as the name of the daughter of Ilu or as part of an epithet of Ilu himself.”4

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn itm lh (Ep. 104); bn qltn (Ep. 43); ly d bt ram (Ep. 101); mdd ilm ar (Ep. 70); gl il tk (Ep. 86); klbt ilm it (Ep. 64). 2 For *mt > mt “I smote,” see Held (1959) and see below, n. 3, p. 312. 3 CML1, 87: “El’s daughter the blazing ame”; KME, 31: “der Tochter des Il, Dbb”; MKT, 28: “der bb (Flamme), der Tochter Els”; TO I, 168: “la lle divine, Dhabib”; CML2, 50: “Zabib the daughter of El”; AD, 102: “la glia di El, Dhabib” (n. 17: Lett.: « amme »); Smith, UNP, 111: “Flame, the Daughter of El”; Pardee, CS I, 252: “Ilu’s daughter abibu (Flame)”; Dietrich and Loretz, TUAT III/6, 1143: “die El-Tochter, Flamme”: RTU, 80: “El’s daughter, Flame.” 4 Ginsberg, ANET, 137: “the house of El-Dhubub”; PLM, 79: “the daughter of El-Zebub”; MLC, 185: “la hija de Ilu, Dububu”; ARTU, 12: “Dhubabu, the daughter of Ilu”; DULAT, 285: “the daughter of El, DN.”

epithet 36

119

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn itm lh // bn qltn // ly d bt ram // mdd ilm ar // gl il tk // klbt ilm it // bt il bb.

Discussion The epithet bt il bb “the daughter of Ilu, bb” occurs once in the Ugaritic corpus and refers to the demonic being bb (“Flame”).5 The component bt il “the daughter of Ilu” corresponds to the masculine bn ilm “the son of Ilu” in the epithet bn ilm mt “the son of Ilu, Môtu” (Ep. 27).6 The Akkadian semantic equivalent m rat DN “daughter of DN” usually refers to full-edged goddesses,7 but m rat Anim “the daughter of Anu” is a well known epithet of the demon Lamatu.8

5 In this study, no attempt is usually made to determine the meaning of proper names, because they normally do not occur in meaningful contexts. As discussed below, sub klbt ilm it (Ep. 64), however, the present case is an exception: the parallelism it (<it “re”) // bb strongly suggests tha bb is cognate with Hebrew bybv “ame,” which occurs in hendiadys with va “re” in the phrase wva bybv “the ame of his re” ( Job 18:5). See the translations quoted above in see n. 3, p. 118. For the use of to represent //, see Sivan, GUL, 22 and the bibliography cited therein; Tropper, UG, 119. Not a few scholars derive bb from Hebrew bwbz “y” (see the translations quoted in see n. 4, p. 118). For bibliography on both interpretations, see Virolleaud (1937–40), 72; Miller (1965), 258; Fensham (1967), 363; Dahood (1972b), 402; idem (1981), 184–185; Roberts (1972), 119, n. 473; Caquot, TO I, 168, note (n); CML2, 50, n. 11; Baumgarten (1981), 152–153; de Moor (1981–82), 114–115; idem, ARTU, 12, n. 63; RTU, 80, n. 53; Cooper (1981), 363–365 and the bibliography cited therein; DULAT, 285 and the bibligraphy cited therein. Some scholars do not accept either of these interpretations and take bb to be a proper name without context. See Blau (1968), 523–526; Loewenstamm (1978), 102. 6 Cf. also bn il “the son of Ilu” (Ep. 26), referring to Balu. TO I, 168 exceptionally interprets il here as an adjective “divine” (see above, n. 3, p. 118). This meaning of il is admittedly well attested (see DULAT, 49–50, meaning 1g and, especially, its occurence in the divine epithet ngr il il “the divine herald, Iliu” [ Ep. 79]). Nevertheless, in the parallel epithet, mdd il ym (Ep. 69), il can only be interpreted as a DN, i.e., “the beloved of Ilu, Yammu,” which implies a similar interpretation here. 7 E.g., m în “the daughter of Sîn,” i.e., Itar. 8 For the quasi-divinity of Lamatu, see Wiggermann (2000), 225–227.

EPITHET 37 bt ar “disperser of light” Epithet of pdry (1.3–5; 1.7; 1.24; 1.117)

Contexts 1. KTU2 1.3:I:23–24 ytmr . bl 23 bnth . yn . pdry 24 bt . ar . apn . ly 25 b[t . ]rb 2. KTU2 1.3:III:6 mr . l . dd . aliyn 6 bl yd . pdry . bt . ar 7 ahbt . ly . bt . rb . dd . ary 8 bt . ybdr . 3. KTU2 1.3:V:41 (= 1.3:IV:50)1 wn . in . bt [.] l bl . km . ilm 39

r . k b[n . ]art . 38

mb .il m ll. b[nh . m]b . rbt . art 40

41

ym .

mb . [pdr]y . bt . ar 42

[mll . ] ly [. bt .] rb

mb

43

[ary . bt . ybdr]

mb [klt knyt]

1

Balu sees his daughters, He eyes Pdry, disperser of light, As well as allayu, disperser of showers. She sings of the love of Balu the mighty one, The affection of Pdry, disperser of light, The fondness of allayu, disperser of showers, The love of Arayu, disperser (/ daughter) of ybdr. Balu has no house as (do) the gods, (No) courtyard as (do) the sons of Airatu, (No) dwelling (as does) Ilu, (No) shelter (as do) his sons, (No) dwelling (as does) the lady Airatu of the sea, (No) dwelling (as does) [Pdr]y, disperser of light, (No) shelter (as does) allayu, [disperser] of showers, (No) dwelling [(as does) Arayu, disperser (/ daughter) of ybdr], (No) dwelling [(as do) the honored brides].2

The translations of contexts 3 and 4 follow the interpretaion of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255, according to which the particle of negation in, which occurs only in the rst stich of the context, and the preposition km / k, which occurs only in the rst two stiches, function throughout the passage. For this phenomenon in both Ugaritic and Biblical Hebrew poetry, see Ginsberg (1946), 47, note to 1. 10. 2 See KTU2, 15, n. 1.

epithet 37 4. KTU2 1.4:I:16 (= 1.4:IV:55) 9 [ wn . in . bt . l bl ] 10 [km . ilm . w r] 11 [k bn . ]ar[t] m[]b . il m ll 13 bnh . mb. rbt 14 art . ym . 12

mb

15

klt . knyt

16

mb. pdry . b ar

17

m ll . ly .bt . rb

18

mb . ary . bt . ybdr

5. KTU2 1.4:VI:103 al . td[d . pdr]y . bt ar

10

[x]h/i /[xx . l]y . bt . rb

11

6. KTU2 1.5:V:10 mk . pdry . bt . ar 11 mk . {t}ly . bt . rb 10

7. KTU2 1.7:23 [reconst.]4 22 [tr l dd aliyn bl ] [ a]h[ b]t . pdr[y . bt ar]

23

[ yd (?) ly bt rb] [dd ] 24ary bt . y[bdr] 8. KTU2 1.24:265 tr pdry bt[ ar] 27 aqrbk abh . bl

121

[ Balu has no house as (do) the gods], [(No) courtyard as (do) the sons] of Airatu, (No) dwelling (as does) Ilu, (No) shelter (as do) his sons, (No) dwelling (as does) the lady Airatu of the sea, (No) dwelling (as do) the honored brides, (No) dwelling (as does) Pdry, disperser of light, (No) shelter (as does) allayu, disperser of showers, (No) dwelling (as does) Arayu, disperser (/ daughter) of ybdr. So that [ Pdr]y, disperser of light, does not sta[rt out], [ alla]yu, disperser of showers, [. . .]. With you is Pdry, disperser of light, With you is allayu, disperser of showers. [She sings of the love of Balu the mighty one], The fond]ness of Pdr[y, disperser of light], [ The affection (?) of allayu, disperser of showers], [ The love of ] Arayu, disperser (/ daughter) of y[bdr]. Wed Pdry, disperser [of light], Let me introduce you to her father Balu!

3 KTU2 restores td[d.pdr]y in line 10 and reads [x]h/i /[xx. l]y in line 11. The present transcription and general translation follows Smith, UNP, 133. Similarly, Pardee, CS I, 261, n. 172. For various proposals for both lines, see Wyatt, RTU, 105 and notes 145–146. 4 Cf. context 2 and RTU, 150. 5 The general translation of the context follows Marcus, UNP, 217. Virolleaud

epithet 37

122 9. KTU2 1.117:76 [ ]bt . l.y . k ilm 6 [ i]l . m ll . bnh

5

7

[

I have [no] house as (do) the gods, [ . . . (as does) I ]lu, (no) shelter (as do) his sons, [ . . . (as does) P]dry, disperser of light.

p]dry . bt .ar.

10. KTU2 1.117:12 [reconst.] ] w tn . pdry 12[bt . ar

And Pdry, [disperser of light] responds.

As opposed to the above translation, the component bt is usually rendered as “daughter of,” or the like. There is no consensus as to the translation of ar. Most scholars propose either “light,” as in the above translation, or “dew, mist,” or the like (often taken as a proper name).7

Parallels to the Epithet Context 1: bnth // pdry bt ar // ly b[t] rb. Contexts 2, 7 (reconst.): aliyn bl // pdry bt ar // ly bt rb // ary bt ybdr. Context 3: ilm // bn art // il // bnh // rbt art ym // [pdr]y bt ar // ly [bt] rb // [ary bt ybdr] // [ klt knyt].8

(1936d), 219 read pdr yb[n(?)] “(Téra) constr[uira (?)] un pdr,” interpreting pdr as a synonym of r “city” ( p. 220). Ginsberg (1939), 324 restored pdry [bth] “Pdry [ his daugh]ter” and has been followed by many scholars, including Goetze (1941), 363; Herdner, CTA, 103; Caquot, TO I, 393; Gibson, CML2, 129; Wyatt, RTU, 338–339, n. 17. According to Herdner, CTA, 103, n. 10, there is not enough space for the reconstruction b[t ar]. In such a case, the epithet should be nevertheless restored as an emendation, since it is so typical of the goddess Pdry in poetic texts. Cf. Herrmann (1968), 16. 6 Cf. contexts 3 and 4. See the reconstruction of this passage by Pardee, TPM, 257 (following Herdner) and his discussion on p. 259. For various interpretations of this text, see also Dijkstra (1983), 28 and RTU, 414–415. 7 Ginsberg, ANET, 136: “daughter of Ar” [Ginsberg, ibid., 131, n. 12 explains the epithet as “daughter of Light”]; CML1, 85: “daughter of mist”; KME, 26: “die Tochter der Lichtes”; MKT, 25: “die Tochter der Lichtgöttin (?); TO I, 156: “la lumineuse”; PLM, 76: “girl of light”; CML2, 46: “daughter of mist”; MLC, 180: “hija de la luz”; AD, 97: “glia della luce”; ARTU, 4: “the girl of the honey-dew”; Smith, UNP, 106: “Daughter of Light”; Marcus, UNP, 217: “daughter of Light”; Pardee, CS I, 250: “daughter of Aru” [ibid. n. 69: “Aru = a type of dew”]; RTU, 71: “the daughter of Light”; DULAT, 95: “daughter of light.” 8 For this multi-membered parallelism (in contexts 3 and 4), see Korpel and de Moor (1988), 27–28.

epithet 37

123

Context 4: [ilm] // [bn] ar[t] // il // bnh // rbt art ym // klt knyt // pdry b ar // ly bt rb // ary bt ybdr. Contexts 5, 6: pdry bt ar // )tly bt rb. Context 9: ilm // bnh //[ p]dry bt ar.

Discussion The epithet bt ar “disperser of light” occurs twelve times (including two completely reconstructed occurrences) in the Ugaritic corpus and refers to Pdry, daughter of Balu, god of the storm and agricultural fertility, and sister of the goddesses allayu and Arayu.9 In a bilingual god list from Ugarit she is identied with ebat, the consort of Teub, the Hurrian god of the storm.10 The sequence bt ar would appear to comprise a construct chain, literally “the daughter of ar.” The component bt “daughter,” however, should not be understood as an expression of kinship, since there is no independent evidence suggesting that ar refers to Balu or any other deity.11 Rather, bt implies the possession of or characterization by the attribute ar.12

9 The goddess Pdry otherwise occurs without the epithet bt ar “disperser of light” in ritual texts as a recipient of sacrices (KTU2 1.39:15; 1.91:7; 1.102:1; 1.109:14,18; 1.139:14; 1.148:6). Virolleaud (1936e), 343, n. 3 discerns the name of this goddess in the Akkadian divine name dpi-id-di-r[i(?)-?], a name of the Mesopotamian goddess Itar. For the relationship between Pdry, ebat, and Itar, see further R1A, IV, 326–327. Based on the literal interpretation on klt knyt “honored brides” in context 3 and 4 as the brides of Balu, many scholars claim that Pdry and her sisters are consorts of Balu, not his daughters. Cf. LC, 51, n. 3; GA, 124; Oberman (1948), 30; Gaster (1948), 186–187, n. 9; Løkkegaard (1953), 220–221; Ginsberg, ANET, 136, n. 2; CMHE, 56, n. 49; Hvidberg-Hansen (1979), II, 132, n. 249. Such a literal interpretation of klt knyt “honored brides,” however, is not necessitated by the context and, according to context 1, Pdry and allayu (and thus presumably Arayu) are explicitly said to be Balu’s daughters. Cf. KME, 33, n. 2; MKT, 16, note h; CEB, 76–77, n. 7; Astour (1969), 9; TO I, 77–80; Pardee, CS I, 250, n. 69. Albright (1968), 126 proposed that the three goddesses are both Balu’s daughters and his wives, in accordance with Egyptian and Phoenician custom. The etymology of the divine name pdry is disputed. For various proposals, see TO I, 78, n. 3; Milik (1958), 252–254; and the discussion below. The lack of context makes it impossible to prove any of the proposals. For the sufx -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein. 10 See Lambert (1988), 136. For the goddess ebat, see van der Toorn (1999), 391–392 and R1A, IV, 326–329. 11 Contrast MKT, 25; Pardee, CS I, 250, n. 69; RTU, 71. 12 Cf. Caquot, et al., TO I, 52. As noted by DULAT, 245, a similar use of bt “daughter”

124

epithet 37

Some scholars relate ar to Arabic aryun “honey; moisture; mist, dew.”13 Since ar is paralleled by rb “showers” in the corresponding epithet of allayu, bt rb “disperser of showers” (Ep. 39), a meaning “mist, dew” would in the present epithet not be inappropriate.14 Nevertheless, it seems methodologically preferable to interpret ar in accordance with the attested Ugaritic lexicon whenever such an interpretation is semantically appropriate, rather than turning to an etymology from another Semitic language. The present interpretation, therefore, follows the many scholars who understand ar as “light,” based on the Ugaritic noun ir (and possibly ar) “light” and the verb wr “to shine.”15 Since in the parallel epithet bt rb “lit. daughter of showers” (Ep. 39), rb “showers, drizzle” is surely something that the deity emits or disperses, as bets the daughter of the storm god Balu, the present epithet most likely also refers to ar “light” as something that the deity emits or disperses, hence the translation “disperser of light.”16 Virolleaud tentatively interpreted the element pdr in the name Pdry as a synonym of brq “lightning,” based on the present epithet and the goddess’s relation to Balu, god of the storm (Virolleaud: “le dieu du tonnerre”).17 Ugaritic ar “light” as a divine attribute, however, corresponds to Akkadian nru “light” and Hebrew rwa “light,” neither of which refers specically to the light of lightning.18 In particular, bt ar

occurs in KTU2 1.100:1 with reference to um p l p lt “the mother of the stallion, the mare,” who is described as bt n bt abn bt mm war “the one who is associated with (lit. daughter of) spring(s), the one who is associated with (lit. daughter of ) stone(s), the one who is associated with (lit. daughter of) the heavens and the earth.” For the latter expressions, cf. also Pardee, TPM, 204: “Dans l’expression bt n bt abn on peut voir une référence à l’habitat dans la steppe du cheval sauvage ou de l’onagre, comme Young l’a suggéré, et dans l’expression bt mm w thm une référence à sa parenté céleste, c’est-à-dire à sa qualité de lle de apu (le soleil voit les deux côtés de l’univers et peut donc jouer le rôle de messager des dieux). . . .” For the equivalent use of Biblical Hebrew ˆb “son” and tb “daughter,” see BDB, 121, meaning 8 and 123, meaning 5, respectively. 13 E.g., Driver, CML1, 135, nn. 7–8; Gibson, CML2, 142, Gray, LC, 39, n. 8; de Moor, SP, 82–83 (cf. the translations quoted above, see n. 7, p. 122). 14 Here it should be noted that even were the proposed Arabic etymology to be accepted, translations of ar such as “honey-dew” (de Moor, ARTU, 4) must be abandoned. Arabic aryun is indeed used with reference to both “honey” and “dew” (see Lis n al-arab, XIV, 28), but each meaning occurs in distinct contexts and there is no justication for articially combining them into a new and unattested meaning (and then applying it to Ugaritic)! 15 Cf. n. 7, p. 122. For the Ugaritic terms, see DULAT, 94–95. 16 Cf. Caquot, TO I, 156: “la lumineuse.” 17 Virolleaud (1936e), 343–345. Cf. Ginsberg, ANET, 131, n. 12; UNP, 250. 18 Compare kd lbt bir mlak mm “when you will have clothed the celestial messenger

epithet 37

125

semantically corresponds to the Akkadian divine name Blet nrim, lit. “mistress of light.”19 Arabic nr “light” is similarly used as an epithet of Allh meaning “(Disperser of ) Light,” again without reference to lightning: Allahu nru s-samaw ti wa-l-ari “Allah is the Light of the Heavens and the Earth.” (Q. 24:35).20 ar “light” may be attested in texts from Ugarit as a component in personal names.21

with light” (KTU2 1.13:25–26) and a nru lubiu “(arpan tu) whose clothing is light” (Racc 135:253). For the correspondence with Hebrew rwa “light,” cf. Ps. 104:2: hf[ hmlck rwa “the One who is wrapped in light like a robe.” 19 YOS 10, 51 iii 22; ibid., 52 iii 22. 20 See Gimaret (1988), 149, 272–274, and Lis n al-arab, Vol. V, 240. 21 Sivan (1984), 198; contrast PTU, 219–220, where the PN a-ri-ya is listed under Hurrian ar- “to give.” Cf. Benz (1972), 274; CAD, N/2, 349.

EPITHET 38 bt ybdr “disperser (/ daughter) of ybdr” Epithet of ary (1.3; 1.4; 1.7)

Contexts 1. KTU2 1.3:III:8 mr . l . dd . aliyn 6 bl yd . pdry . bt . ar 7

ahbt . ly . bt . rb .

dd . ary 8 bt . ybdr . 2. KTU2 1.3:IV:52 (= 1.3:V:43) [wn.in . ] 47 bt [.] l[ bl . km . ilm . w r ]

48

k bn [.] a[rt .

mb . il . mll] 49 bnh . m[ b . rbt .art . ym] 50

mb . pdr[ y . bt . ar .

mll]

51

ly . bt . r[b .

mb . ary] 52bt . ybdr [. mb . klt]

53

knyt .

3. KTU2 1.4:I:18 (= 1.4:IV:57) [ wn . in . bt . l bl ] 10 [km . ilm . w r] 11 [ k bn . ]ar[t]

9

m[]b . il m ll 13 bnh . mb. rbt 14 art . ym . 12

She sings of the love of Balu the mighty one, The affection of Pdry, disperser of light, The fondness of allayu, disperser of showers, The love of Arayu, disperser (/ daughter) of y{bdr. [ Balu] has [no house as (do) the gods], [(No) courtyard] as (do) the sons of A[ iratu], [(No) dwelling (as does) Ilu], [(No) shelter] (as do) his sons, (No) dwelling [(as does) the lady Airatu of the sea], (No) dwelling (as does) Pdry, [disperser of light], [(No) shelter] (as does) allayu, disperser of sho[wers], [(No) dwelling (as does) Arayu], disperser (/daughter) of y{bdr, [(No) dwelling] (as do) the honored [ brides]. [Balu has no house as (do) the gods], [(No) courtyard as (do) the sons] of Airatu, (No) dwelling (as does) Ilu, (No) shelter (as do) his sons, (No) dwelling (as does) the lady Airatu of the sea,

epithet 38 mb 15 klt . knyt 16 mb. pdry . b ar 17 m ll . ly .bt . rb 18

mb . ary . bt . ybdr

4. KTU2 1.7:241 [tr l dd aliyn bl] 23 [ a]h[b]t . pdr[y . bt ar] [yd (?) ly bt rb] [dd] 24ary bt . y[bdr]

22

127

(No) dwelling (as do) the honored brides, (No) dwelling (as does) Pdry, disperser of light, (No) shelter (as does) allayu, disperser of showers, (No) dwelling (as does) Arayu, disperser (/ daughter) of y{bdr. [ She sings of the love of Balu the mighty one], [ The fond ]ness of Pdr[y, disperser of light], [ The affection (?) of allayu, disperser of showers], [ The love of ] Arayu, disperser (/ daughter) of y[{bdr].

There is no consensus as to the translation of the epithet.2

Parallels to the Epithet Contexts 1,4 (reconst.): aliyn bl // pdry bt ar // ly bt rb // ary bt ybdr. Context 2: ilm // bn a[rt] // [il] // bnh // [rbt art ym] // pdr[y bt ar] // ly bt r[b] // [ary] bt ybdr // [klt] knyt. Context 3: [ilm] // [bn] ar[t] // il // bnh // rbt art ym // klt knyt // pdry b ar // ly bt rb // ary bt ybdr.

Discussion The epithet bt ybdr “disperser (/ daughter) of ybdr” occurs six times in the Ugaritic corpus and refers to Arayu (“Earthy”), daughter of Balu, god of the storm and agricultural fertility, and sister of the goddesses allayu and Pdry.3 In a bilingual god list from Ugarit she is

1

Cf. context 1 and RTU, 150. Ginsberg, ANET, 136: “daughter of Ya !"”; CML1, 89: “daughter of the wide world”; KME, 29: “der Tochter . . .”; MKT, 26: “der Tochter der Jbdr ”; TO I, 163: “la . . .”; CML2, 48: “daughter of . . .”; PLM, 78: “girl of Ybdr”; MLC, 183: “hija de la ‘crecida’ ”; AD, 100: “glia di Yabrudmay”; ARTU, 8: “the girl of the ample owing”; Smith, UNP, 109: “Daughter of the Wide World”; Pardee, CS I, 251: “daughter of Yaibdarru”; Dietrich and Loretz, TUAT III/6, 1140: “des Wasseruß-Mädchens”; RTU, 77: “daughter of Snatcher-for-ever”; DULAT, 946: “daughter of y..” 3 The goddess Arayu otherwise occurs without the epithet bt ybdr “dispenser (/ daughter) of ybdr” in ritual texts as a recipient of sacrices (KTU2 1.106:32; 1.148:7). There is a scholarly consensus that the proper name Arayu (ary) derives from ar “earth.” Despite the fact that it is generally not recommended to propose etymologies 2

128

epithet 38

identied with Allatum, the Mesopotamian goddess of the underworld (= Erekigal).4 It is not clear whether the component bt has the gurative meaning “disperser of,” as in the parallel epithets bt ar “disperser of light” (Ep. 37) and bt rb “disperser of showers” (Ep. 39),5 or the literal meaning “daughter of ”—hence the translation “disperser (/ daughter) of . . . ” This is due to the fact that the meaning of ybdr is unknown.6 If ybdr refers to an attribute of the goddess in the same manner as ar “light” and rb “showers,” a translation such as “disperser of . . .” would be appropriate.7 Many scholars, however, understand ybdr as a proper name, which would imply the translation “daughter of Ybdr.”8 In both cases, the various explanations of ybdr that have been proposed are based solely on dubious etymologies (without sufcient contextual evidence or precedents for any of the suggested meanings) and are considered methodologically invalid in the present study. This is especially true of attempts to divide ybdr into two words, since the sequence of letters is consistently written as a single word in all of its occurrences.9

for proper names due to lack of context, in the case of ary the etymology from ar “earth” is relatively transparent and is thus accepted in the present study. For the sufx -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein. 4 Nougayrol (1968), 45, 55–56; Pardee RCU, 14–15. Cf. Black and Green (1992), 77. 5 See the discussion of bt ar (Ep. 37). 6 Cf. KMF, 29; TO I, 163. 7 Cf. MLC, 183; AD, 100, n. 8; ARTU, 8; Dietrich and Loretz, TUAT III/6, 1140 (quoted above, n. 2, p. 127). DULAT, 946, likewise interprets ybdr as an attribute of Arayu, but leaves the word untranslated. 8 E.g., MKT, 26; PLM, 78; Pardee, CS I, 250, n. 69 and 251, n. 84. 9 Obermann (1948), 31–32, n. 35 analyzes ybdr as ybd + dr “May-he-act (or serve)-continually)” based on Ugaritic etymologies. Driver, CML1, 165, n. 2, analyzes the word as yb + dr “wide world, spacious universe” based on Arab. waiba “was spacious” + Ug. dr / Arab. dawrun “circuit” or Arab. dârun “house, court, country” (ibid., n. 21). Astour (1969), 12–13 translates yb + dr as “celui qui s’empare de tout pour toujours,” which he takes as referring to the underworld, based on Arab. waaba “prendre tout, s’emparer de toute la chose” and Ug./Heb./Akk. dr “éternité” or “pour toujours, “pour toute l’éternité.” De Moor, SP, 84 likewise analyzes the word as yb “ampleness” + dr “owing,” e.i., “ample owing,” based on Arab. wabun “ample” and Arab. darra “to ow copiously” / Akk. nadarruru “to run its course freely.” Margalit (1980), 47–48 interprets ybdr as “Rainshower” based on Arab. abba “pour down” and Akk. dar ru / Arab darra “move, ow freely (of water).” The latest commentators have adopted one or another of these etymologies. See Smith, UNP, 168, n. 58; Pardee, CS I, 250, n. 69 and 251, n. 84; Dietrich and Loretz, TUAT III/6, 1140; Wyatt, RTU, 77, n. 40.

EPITHET 39 bt rb “disperser of showers” Epithet of ly (1.3; 1.4; 1.5; 1.7)

Contexts 1. KTU2 1.3:I:25 ytmr . bl 23 bnth . yn . pdry 24 bt . ar . apn . ly 25 b[t . ]rb 2. KTU2 1.3:III:7 mr . l . dd . aliyn 6 bl yd . pdry . bt . ar ahbt . ly . bt . rb .

7

dd . ary 8 bt . ybdr . 3. KTU2 1.3:V:42 (= 1.3:IV:51)1 wn . in . bt [.] l bl . km . ilm 39

r . k b[n . ]art . mb .il 40 m ll. b[nh . m]b . rbt . art 41 ym . 38

mb . [ pdr]y . bt . ar 42

[mll . ] ly [. bt .] rb

mb

43

[ary . bt . ybdr]

mb [klt knyt]

Balu sees his daughters, He eyes Pdry, disperser of light, As well as allayu, disperser of showers. She sings of the love of Balu the mighty one, The affection of Pdry, disperser of light, The fondness of allayu, disperser of showers, The love of Arayu, disperser (/ daughter) of ybdr. Balu has no house as (do) the gods, (No) courtyard as (do) the sons of Airatu, (No) dwelling (as does) Ilu, (No) shelter (as do) his sons, (No) dwelling (as does) the lady Airatu of the sea, (No) dwelling (as does) [Pdr]y, disperser of light, (No) shelter (as does) allayu, [disperser] of showers, (No) dwelling [(as does) Arayu, disperser (/ daughter) of ybdr], (No) dwelling [(as do) the honored brides].2

1 The translations of contexts 3 and 4 follow the interpretation of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255. See above, n. 1, p. 120. 2 See KTU2, 15, n. 1.

epithet 39

130

4. KTU2 1.4:I:17 (= 1.4:IV:56) 9 [ wn . in . bt . l bl] 10 [ km . ilm . w r]

11

[k bn . ]ar[t]

m[]b . il m ll 13 bnh . mb. rbt 14 art . ym . 12

mb 15 klt . knyt mb. pdry . b ar

16

17

m ll . ly .bt . rb

18

mb . ary . bt . ybdr

5. KTU2 1.4:VI:11 al . td[d . pdr]y . bt ar

10

11

[x]h/i /[xx . l]y . bt . rb

6. KTU2 1.5:V:11 mk . pdry . bt . ar 11 mk . {t}ly . bt . rb 10

7. KTU2 1.7:23 [reconst.]3 22 [tr l dd aliyn bl ] [a]h[b]t . pdr[y . bt ar]

23

[yd (?) ly bt rb] [dd] 24ary bt . y[bdr]

[ Balu has no house as (do) the gods], [(No) courtyard as (do) the sons] of Airatu, ( No) dwelling (as does) Ilu, ( No) shelter (as do) his sons, ( No) dwelling (as does) the lady Airatu of the sea, (No) dwelling (as do) the honored brides, ( No) dwelling (as does) Pdry, disperser of light, ( No) shelter (as does) allayu, disperser of showers, ( No) dwelling (as does) Arayu, disperser (/ daughter) of ybdr. So that [ Pdr]y, disperser of light, does not sta[rt out], [ alla]yu, disperser of showers, [. . .]. With you is Pdry, disperser of light, With you is allayu, disperser of showers. [She sings of the love of Balu the mighty one], [ The fond]ness of Pdr[ y, disperser of light], [ The affection (?) of allayu, disperser of showers], [ The love of ] Arayu, disperser (/ daughter) of y[bdr].

As opposed to the above translation, the epithet is usually rendered as “daughter of showers,” or the like.4

3

Cf. context 2 and RTU, 150. Ginsberg, ANET, 136: “daughter of Rabb”; CML1, 85: “daughter of showers”; KME, 26: “die Tochter des Regens”; MKT, 25: “die Tochter der Regengöttin”; TO I, 156: “la pluvieuse”; PLM, 76: “girl of rain”; CML2, 46: “daughter of showers”; MLC, 180: “hija del orvallo”; AD, 97: “glia della pioggia”; ARTU, 4: “the girl of 4

epithet 39

131

Parallels to the Epithet Context 1: bnth // pdry bt ar // ly b[t] rb. Contexts 2, 7 (reconst.): aliyn bl // pdry bt ar // ly bt rb // ary bt ybdr. Context 3: ilm // bn art // il // bnh // rbt art ym // [pdr]y bt ar // ly [bt] rb // [ary bt ybdr] // [klt knyt]. Context 4: [ilm] // [bn] ar[t] // il // bnh // rbt art ym // klt knyt // pdry b ar // ly bt rb // ary bt ybdr. Contexts 5, 6: pdry bt ar // ly bt rb.

Discussion The epithet bt rb “disperser of showers” occurs nine times (once entirely reconstructed) in the Ugaritic corpus and refers to allayu (“Dewy”), daughter of Balu, god of the storm and agricultural fertility, and sister of the goddesses Pdry and Arayu.5 For the component bt “disperser (lit. daughter),” see the discussion of bt ar “disperser of light” (Ep. 37). There is a scholarly consensus that rb is to be identied with Ugaritic rbb “drizzle” (= Heb. ybybr “showers”).6 The epithet bt rb “disperser of showers,” which implies a role of allayu with respect to the weather, thus accords with her status as daughter of Balu, as the latter assumed overall responsibility for the weather at Ugarit.

the mist”; Smith, UNP, 106: “Daughter of Rain”; Pardee, CS I, 250: “daughter of Rabbu” [ibid. n. 69: “Rabbu = “showers” ”]; Dietrich and Loretz, TUAT III/6, 1136: “Tochter des Tauregens”; RTU, 72: “the daughter of Shower ”; DULAT, 730: “daughter of drizzle.” 5 There is a scholarly consensus that the proper name allayu (ly) derives from the l “dew.” This derivation is especially supported supported by contextual evidence, viz. the fact that the parallel pairs l “dew” // rbb “shower” and lf “dew” // ybybr “shower” are attested in Ugaritic and Biblical Hebrew, respectively. For these word pairs, see Dahood (1972a), 189 and Avishur (1984), 363 and the bibliography cited therein. Cf. RTU, 72, n. 13. For the sufx -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein. According to Knutson (1981), 488, in Biblical Hebrew the (masculine) divine name l occurs as a theophoric element in the proper name lfyba (2 Sam. 3:4; 1 Chr. 3:3). Cf. the association of Akkadian nalu “dew” with the daughter(s) of a celestial divinity: nali m r t (DUMU.SAL) dAnim l tumaar “do not release the dew of the daughter(s) of Anu” (Biggs [1967], 18:7 [courtesy Prof. Cohen] ). For the reading of DUMU.SAL as a plural m r t “daughters,” see Biggs, ibid., ad loc. 6 E.g., CML1, 155; UT 19.2298; Pardee, CS I, 250, n. 69; DULAT, 730.

EPITHET 40 btlt(m) “maiden” Epithet of nt (1.17) Epithet of trt (1.92)

Contexts 1. KTU2 1.17:VI:34 34 al . trgn . y btltm . dm . l zr 35 rgk . m .

Don’t lie to me, O maiden, For to a hero your lies are base!1

2. KTU2 1.92:29 29 [ b]tlt bl y mdnh . yry 30 [n]mh . dmrn .

(As for) [the m]aiden, Balu lusts for her, The valiant one would possess her beauty.2

Most scholars render the epithet as either “maiden,” similar to the above translation, or “virgin,” or the like.3

Parallels to the Epithet The epithet does not occur in synonymous parallelism with any other term.

Discussion The epithet btlt(m) “maiden” occurs with reasonable certainty but twice in the Ugaritic corpus. It occurs once in KTU2 1.17 in the form btltm The translation of  “base” follows Held (1973), 188–190. For other proposals, see recently Pardee, CS I, 347, n. 45; RTU, 274, n. 113; DULAT, 389. 2 The translation generally follows Dijkstra (1994), 117. Cf. hypy dmjt la “do not desire her beauty” (Prov. 6:25). 3 Ginsberg, ANET, 151: “Maiden”; CML1, 55: “virgin”; KME, 123: “Jungfrau”; MKT, 72: “Jungfrau”; TO I, 432: “Vierge”; PLM, 16: “Virgin”; CML2, 109: “virgin”; MLC, 378: “Virgen”; AD, 201: “Vergine”; ARTU, 239: “Virgin”; Margalit (1989a), 151: “Maiden”; Parker, UNP, 61: “Maid”; Pardee, CS I, 347: “girl”; Dietrich and Loretz, TUAT III/6, 1275: “Jungfrau”; RTU, 274: “Virgin”; DULAT, 250: “Virgin.” 1

epithet 40

133

as a vocative referring to Anatu, goddess of war, love and fertility, and once in KTU2 1.92 in the form btlt, apparently with reference to Atartu, the huntress goddess of the steppe.4 As an epithet of Anatu it is an abbreviation of btlt nt “the maiden Anatu” (Ep. 41), the most common epithet of the goddess. The use of btlt “maiden” as an epithet of Atartu may possibly reect the fact that the goddess was in the process of being assimilated to Anatu at Ugarit.5 For the meaning of btlt “maiden,” see the discussion of btlt nt (Ep. 41). Ugaritic btlt “maiden” is here the semantic equivalent of Akkadian ardatu “maiden.” Note especially the use of the Akkadian term as a divine epithet in the vocative case: iaalki ardat “she (Itar) will ask you (altu), O maiden!”6

4

The epithet may possibly also occur in KTU2 1.25:7, but the context has been excluded from the present study due to the fragmentary state of the text. Cf. Virolleaud (1944–45), 22–23; CTA, 104, n. 5; KTU2, 70, n. 1. In general, see DULAT, 194–195. 5 For this process, see Pardee, TPM, 49–50, 210–211, n. 57. 6 VAS 10, 214 VI 40.

EPITHET 41 btlt nt “the maiden Anatu” Epithet of nt (1.3; 1.4; 1.6; 1.7; 1.10; 1.11; 1.13; 1.15; 1.17–1.19; 1.101)

Contexts 1. KTU2 1.3:II:32–33 (= 1.101:15) tr  . ydh . bt33lt .nt . The maiden {Anatu washes her hands, ubth . ybmt . limm . The (divine) sister-in-law associated with the peoples (?)1 (washes) her ngers. 2. KTU2 1.3:III:11 (= 1.7:25)2 w . rgm . l btlt . nt And say to the maiden {Anatu, 12 ny . l ymmt . limm Tell the (divine) sister-in-law associated with the peoples (?). 11

3. KTU2 1.3:IV:21 21 w tn . btlt . []nt . tb 22 y[bmt . ] limm

And the maiden {Anatu responded, The (divine) sis[ter-in-law] associated with the peoples (?) answered.

4. KTU2 1.3:V:29 (= 1.6:II:14) mh . taršn 29 l btlt .nt What do you desire, O maiden {Anatu? 5. KTU2 1.4:II:14–15 12 b nši .nh . w tphn 13 hlk . bl . a{t}rt. 14 k tn . hlk . btlt 15 nt. tdrq . ybmt 16 [ limm] .

Lifting up her eyes she looked, Airatu indeed saw the approach of Balu, (She saw) the approach of the maiden {Anatu, The stride of the (divine) sister-in-law [associated with the peoples (?)].

6. KTU2 1.4:II:23–24 (cf. context 9) ik 22my .aliyn . bl Why has Balu the mighty one arrived? 23 ik . myt . b[t]lt 24 nt Why has the maiden {Anatu arrived?

1 2

For the translation of this epithet, see the discussion of ybmt (/ ymmt) limm (Ep. 60). See the note to context 2 of ybmt (/ ymmt) limm (Ep. 60).

epithet 41 7. KTU2 1.4:II:38 37 aliyn . [bl 38 btlt . [nt

] ]

135

[Balu] the mighty one [. . .], The maiden [{Anatu . . .].

8. KTU2 1.4:III:24 (cf. context 7) ar . my . aliyn . bl Afterwards, Balu the mighty one arrived, 24 myt . btlt . nt The maiden {Anatu arrived. 23

9. KTU2 1.4:III:33 (= 1.3:IV:53; 1.3:V:19, 29; 1.6:IV:21; 1.17:VI:25–26, 53; 1.18:IV:16; 1.19:I:5) w tn 33 btlt .nt . And the maiden {Anatu responded. 10. KTU2 1.4:III:39 [xxx] .aliyn . bl 38 [xxx]rbt . art . ym 39 [xxx]btlt . nt

[. . .] Balu the mighty one, [. . .] the lady Airatu of the sea, [. . .] the maiden {Anatu.

11. KTU2 1.4:IV:18 17 amrr . k kbkb . l pnm 18 ar . btlt . nt

Amrr was like a star in front, The maiden {Anatu behind.

12. KTU2 1.4:V:20 šm . btlt . nt .

The maiden {Anatu rejoiced.

37

20

13. KTU2 1.4:V:25 (= 1.18:I:22)  q . btlt . nt . The maiden {Anatu laughs, tšu 26 gh . w t

She raises her voice and calls forth.

25

14. KTU2 1.6:III:22–23 [2 gm . y . il . l btlt 23 nt šm. l btlt .nt 24 rgm . l nrt .il<m> . špš 22

x ] (cf. context 34) Ilu calls out loudly to the maiden {Anatu, Listen, O maiden Anatu, Say to the lamp of the god<s>, Šapšu!

15. KTU2 1.6:IV:6 (= 1.18:I:20; 1.18:IV:5)3 6 ttb. btlt . nt The maiden {Anatu departed. 7 idk . l ttn . pnm Then she indeed directed herself, 8 m . nrt . ilm . špš Towards the lamp of the gods, Šapšu. 16. KTU2 1.7:13 [bt]lt [. nt 14 k lli . [ 13

] ]

[The mai]den [{Anatu . . .] Like a lamb [. . .]

3 In the three parallel contexts, nrt ilm špš “the lamp of the gods, Šapšu” is replaced by aqht zr “the hero Aqhatu” and ypn mhr št “Y pn the Sutean warrior,” respectively (for the latter epithet of Y pn, see Ep. 74).

136 17. KTU2 1.10:I:1 1 [ ]btlt .nt 18. KTU2 1.10:I:14 [ btlt . ] nt 15 [ ybmt]. limm 14

19. KTU2 1.10:II:10 10 tšu knp . btlt . nt 11 tšu . knp . w tr . b p 12

tk .a šmk . mlat rumm

epithet 41 [. . .] the maiden {Anatu. [. . . the maiden] {Anatu, [ . . . the (divine) sister-in-law] associated with the peoples (?). The maiden {Anatu raised (her) wing(s), She raised (her) wing(s) and took off (?) in ight,4 To the midst of Šmk, (the place) full of wild bulls.

20. KTU2 1.10:II:15 w yn . btlt . nt 16 nmt . bn . at . bl

And he saw the maiden {Anatu, The loveliest among the sisters of Balu.

21. KTU2 1.10:II:21 qrn . dbatk . btlt . nt 22 qrn . dbatk . bl . ymš

23 bl . ymš .hm . b p

Your powerful horns (?), O maiden {Anatu, Your powerful horns (?) may Balu anoint, May Balu anoint them. . . .5

22. KTU2 1.10:II:26 26 w tšu . nh . btlt . nt 27 w tšu . nh . w tn

The maiden {Anatu looked up, She looked up and saw. . . .

23. KTU2 1.10:II:35 34 [ ]aliyn . b[ l ] 35 [ bt]lt . nt [.] ph

[. . .] Balu the mighty one, He saw [ . . . the mai]den {Anatu.

15

21

24. KTU2 1.10:III:2 2 alp . l btlt . nt 3 w ypt . l ybmt . lim[m]

A bull for the maiden {Anatu, And a calf for the (divine) sister-in-law associated with the peoples (?).

4 For bp “in ight,” see GUL, 158 and UG, 488, 494. Cf. the collocation of Hebrew knp “wing” and the verb wp “to y” in Deut. 4:17:. . . . w[t rva pnk rwpx lk tynbt ymvb “the form of any winged bird that ies in the sky.” For various interpretations of tr, see TO I, 283; GUL, 148; DULAT, 652, s.v. /n-t-r/ and the bibliography cited therein. The tentative translation “took off ” follows Dijkstra and de Moor (1975), 191 and is based solely on the context. 5 The translation in general follows Parker, UNP, 183–184. Note, however, in spite of the fact that the present context occurs in the same column of the same text as context 19, bp in the present context is surely to be distinguished (contra Parker) from the homograph in context 19.

epithet 41 25. KTU2 1.10:III:9 9 btlt . p btlt . n[t] 10 w p . nmt . at . b[l]

. . . the maiden {Anatu, . . . the loveliest of the sisters of Balu.6

26. KTU2 1.11:4 4 [ bt]lt . nt

[. . . the mai]den {Anatu.

27. KTU2 1.11:7 [ bt]lt .nt 8 [ ali]yn . bl

[ . . . the mai]den {Anatu, [. . .] Balu [the mig]hty one.

28. KTU 2 1.13:19 trt  19 btlt . nt

The maiden {Anatu washes herself.

7

29. KTU2 1.15:II:27 ynq . lb .a[]rt 27 m . d . btlt . [nt] 26

28

mšnqt [.ilm]

30. KTU2 1.17:VI:19 w tn . qštk . m 19[ btlt .] n[t .] qtk . ybmt . limm 31. KTU2 1.18:I:149 w [ xxxxxxx] 13 aqht

6

137

Who drinks the milk of Airatu, Who suckles at the breasts of the maiden [{Anatu],7 The wet-nurses [of the gods].8 And give your bow to [the maiden] {Ana[tu], Your arrows to the (divine) sister-in-law associated with the peoples (?). Then Aqhatu [. . .],

For an attempt at a more complete translation, see Parker, UNP, 185. The reconstruction follows KTU2 and the overwhelming majority of scholars and is based on the fact that btlt nt “the maiden Anatu” is by far the best attested epithet of a goddess in Ugaritic and that btlt + DN “the maiden DN” is attested as an epithet exclusively with reference to Anatu. There is thus no justication for the reconstruction btlt [r my] “Virgin [Rahmay],” proposed by Wyatt, RTU, 209–210, n. 150. The partially reconstructed [b]tlt “maiden” (Ep. 40) in KTU2 1.92:29 apparently refers to Atartu, who was in the process of being assimilated to Anatu at Ugarit (cf. Pardee, TPM, 49–50, 210–211, n. 57), but it is not followed by a divine name. 8 For the reconstruction, see, e.g., Ginsberg (1946), 23; CML1, 36–37; CML2, 91; MLC, 304; Greenstein, UNP, 25 and 45, n. 67. A manifestation of Ištar, the Mesopotamian equivalent of Anatu, is similarly referred to as mušniqtu ša dBl “the wetnurse of Bl” (SAA III, 39:19). Other scholars reconstruct mšnqt [ilht] “the suckling of [goddesses]” (Wyatt, RTU, 209–210, n. 150) or leave the lacuna blank (e.g., Virolleaud [1942–1943], 142, 147; ARTU, 206, Pardee, CS I, 337; KTU2, ad loc.). Cf. the discussion of this context by Walls (1992), 152–154 and the bibliography cited therein. 9 The translation generally follows RTU, 278. For various other proposals, see TO I, 435; Pardee, CS I, 348; Parker, UNP, 63. 7

epithet 41

138 w yplk . bn[ dnil . xxxx] 14 w y rk . b yd . btlt . [nt.

And let the son of [ Danilu] deliver you, And let him save you from the maiden [ {Anatu].

32. KTU2 1.18:IV:4 [ bt]lt . nt . l kl . [xxxxxxxxxx]

4

[ The mai]den {Anatu to all [. . .].

33. KTU2 1.18:IV:12 (cf. context 14) šm . l btlt . nt Listen, O maiden {Anatu!

12

34. KTU2 1.19:II:43 43 btlt . nt . k r[  . npšh] [[ i ]]k il . brtlh . [ k q r . b aph 44

The maiden {Anatu [made his spirit go out] like wind, His soul like. . . . .10 [ like smoke from his nose].

Most scholars render the epithet as either “the maiden Anatu,” similar to the above translation, or “the virgin Anatu,” or the like.11

Parallels to the Epithet Contexts 1, 2, 3, 5, 18, 24, 30: btlt nt // ybmt (/ ymmt) limm. Context 6, 7, 8, 23: aliyn bl // btlt nt. Contexts 20: btlt nt // nmt bn at bl. Most scholars translate il as “spittle/saliva.” See RTU, 302–303, n. 233; Pardee, CS I, 352; DULAT, 125 and the bibliography cited therein. Other proposals include “sneeze (?)” ( Parker, UNP, 71) and “exhalación” ( MLC, 392). In the present study the word has been left untranslated for the following reasons: (1) The most important internal evidence for the meaning of il is the parallelism r // il // [ qr] (the reconstruction of the text follows KTU2 and is based on KTU2 1.18:IV:24–26). No precedent has been proposed for the parallelism between “wind” // “smoke” and “spittle” (the same is true for the other proposed interpretations of il mentioned above). (2) The main etymological evidence usually cited in support of the translation “spittle” is Akkadian ušultu ( I ) “Blutader” and ušultu (II) “Schleim, dunner Schlamm” (see AHw, 1443; cf. also CDA, 429). Neither word has a semantic relationship to “spittle” [ušultu (II) “Schleim” refers to the intestines, not the mouth]. The Ugaritic word for “spittle” was most likely rt (see Ford [2002b], 202). The better attested Akkadian cognate rutu “spittle” does not occur in parallelism with words meaning “wind” or “smoke” nor is it found in contexts akin to that of the Ugaritic text. Cf., e.g., CAD, R, 435–437. 11 Ginsberg, ANET, 136: “Maiden Anath”; CML1, 85: “the virgin Anat”; KME, 28: “die Jungfrau Anat”; MKT, 26: “die Jungfrau Anat”; TO I, 161: “la Vierge Anat”; PLM, 78: “the Virgin Anath”; CML2, 48: “the virgin Anat”; MLC, 182: “la Virgen Anatu”; AD, 99: “la Vergine Anat”; ARTU, 7: “the Virgin Anatu”; Margalit (1989a), 150: “Maiden Anat”; Smith, UNP, 108: “Adolescent Anat”; Parker, UNP, 60: “Anat the Girl”; Pardee, CS I, 251: “Girl Anatu”; Dietrich and Loretz, TUAT III/6, 1139: “die Jungfrau Anat”; RTU, 75: “Virgin Anat”; DULAT, 250: “Virgin DN.” 10

epithet 41

139

Contexts 25: btlt nt // nmt at bl. Context 10: aliyn bl // rbt art ym // btlt nt. Context 11: amrr // btlt nt. Context 27: btlt nt // aliyn bl. Context 29: art // btlt [nt].

Discussion The epithet btlt nt “the maiden Anatu” occurs forty nine times in the Ugaritic corpus and refers to Anatu, goddess of war, love and fertility. It is by far the most common epithet of a goddess in the Ugaritic texts and among all the divine epithets is surpassed in frequency only by aliyn bl “Balu the mighty one” (Ep. 15), which occurs seventy-two times. Scholars are divided as to whether the component btlt signies “virgin” or “maiden,” i.e., a young, nubile woman. Scholars who interpret btlt in the present epithet as “virgin” generally nd it difcult to reconcile this epithet with the descriptions of Anatu’s apparent sexual liaisons with Balu.12 The majority of scholars, however, reject this meaning for btlt in the present epithet,13 although some nevertheless infelicitously translate “the virgin Anatu,” or the like.14 Gordon states that the term signies “not virginity but the youth, health and desirability of a woman” and points out Anatu’s ( presumed) sexual activities.15 According to Dijkstra, the epithet refers to the everlasting youth of the goddess.16 The two other epithets of Anatu that occur in parallel with the present epithet, viz. nmt (bn) at bl “the loveliest of (/ among) the sisters of Balu” (Ep. 84) and ybmt limm “the (divine)

12

See especially Wyatt (1984), 331. Cf. translations such as “Maiden Anath” or “Girl Anatu,” cited above in 11 p. 138. 14 Cf., for example, TO I, 89: “Nous l’avons traduit [btlt—AR] par « Vierge », selon l’usage, mais le terme n’implique pas que Anat soit une « virgo intacta ». De Moor, ARTU, 7 likewise renders btlt as “the Virgin,” but explains that “the translation is inaccurate since Anatu did have some sort of intercourse with her husband Balu.” The basis for the claim by both de Moor, ibid. and Korpel (1990), 322–323 that the term specically “designates a young woman who did not yet bring forth male offspring,” however, remains unclear. 15 Gordon, UT, 377–378; idem, PLM, 126, n. 83. Cf. Hvidberg-Hansen (1979), I, 100; II, 137–138, notes 287 and 288. 16 Dijkstra (1974), 59, n. 5. 13

140

epithet 41

sister-in-law associated with the peoples (?)” (Ep. 60), do not necessitate her being a virgin. The extant references to Anatu’s sexuality in the Ugaritic texts admittedly occur solely in obscure and broken contexts.17 Nevertheless, KTU2 1.11, in particular, contains clear sexual imagery in a context explicitly mentioning Anatu, and it thus seems most likely that she was not considered a virgin goddess.18 Furthermore, although the meaning “virgin,” or more precisely “a young, nubile woman who has not yet had sexual relations,” is indeed attested for the Biblical Hebrew cognate btwlh and the Akkadian cognate batultu, in both languages this usage is attested primarily in legal contexts, where both hlwtb and batultu function as technical terms. The basic meaning of the Biblical Hebrew and Akkadian terms is “a young, nubile woman (without prejudice to her sexual or marital status).”19 It is surely the latter meaning that is appropriate for btlt in the present epithet irrespective of Anatu’s physiological state, since there is no reason to posit that the epithet has legal connotations, nor is she portrayed as a victim of sexual assault. In ancient Near

17 For minimalistic interpretation of the evidence which rejects any reference to Anatu’s sexual activity, see Walls (1992), 112–159. Cf. Parker, UNP, 186. 18 Cf. also KTU2 1.10. 19 According to CAD, B, 174, Akkadian batultu “denotes primarily an age group; only in specic contexts such as the cited section of the Assyrian Code and in NB marriage contracts does it assume the connotation ‘virgin’.” Cf. Akkadian batlu “young man (virile adolescent)” (CAD, B, 174). For recent discussions of Hebrew hlwtb, see Wenham (1972); Bergman, Ringgren and Tsevat (1977), 338–343 (see the contribution by Tsevat on pp. 340–343); Locher (1986). See also the review of Locher’s study by Gruber (1990) and the discussion by Hallo (1996), 247–250. Note especially the use of hlwtb in conjunction with the phrases T[dy al vyaw “whom no man had known” (Gen. 24:16; cf. the independent use of the same phrase in Gen. 19:8 and the similar phrase vya h[dy al “had never known a man” in Jud. 11:39); çya h[dy al rva rkz bkvml “who had not known a man carnally” ( Jud. 21:12; cf. the independent use of the same phrase in Judg. 21:11); vyal htyh al rva “who has not been (given) to a man” (Lev. 21:3), which indicate that the basic meaning of hlwtb is “young, nubile woman” without sexual connotations. The same meaning is reected in Joel 1:8, where a young widowed woman can be a hlwtb. As pointed out to me by Prof. Cohen, the only biblical passages where hlwtb unequivocally signies “virgin” are Lev. 21:13 and Ez. 44:22 (which refer respectively to the legally acceptable spouse of the high priest and the lay priests), Deut 22:19 (in the light of Deut. 22:21) and Judg. 19:24 (in the light of Gen. 19:8). The rst three passages occur in legal contexts; in the fourth the woman is the victim of a sexual assault, where her virginity increases the depravity of the crime. Prof. Cohen further suggests that the obvious semantic connection between nubility and virginity is that in the ancient Near East, women of marriageable age who had not yet wed were expected to possess both qualities in order to be considered preferred prospective brides.

epithet 41

141

Eastern society the unmarried nubile woman was nonetheless normally expected to be chaste,20 but the divine qualities of the Ugaritic gods would appear to transcend this mortal limitation. The component btlt “young, nubile woman” is semantically paralleled in Ugaritic by the epithet lmt “the maiden” (Ep. 91), referring to the goddess Nikkal in the context of her wedding, and in Akkadian by the epithet component (w)ardatum “maiden” in epithets referring to a number of goddesses.21 Note especially ki.sikil dInnin an.na: ardatum d Ištar “the maiden Ištar,”22 referring to Ištar, the Mesopotamian equivalent of Anatu.

20 21 22

Cf. Deut 22:13–21; Ez. 23:3–8. See CAD, A/2, 243; AG, 32. SBH p. 98 r. 17–18.

EPITHET 42 bn br “the eeing (?) serpent” Epithet of ltn (1.5)

Contexts 1. KTU2 1.5:I:1 (= 1.5:I:28) 1 k tm . ltn . bn . br  When you smote Ltn, the eeing (?) serpent, 2 tkly . bn . qltn Annihilated the twisting (/ twisted) serpent, [[š]] 3 šly . d . šbt . rašm The dominant one who has seven heads.

There is no consensus as to the meaning of the epithet, but many recent scholars render it as “the eeing serpent,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: bn br // bn qltn // šly d šbt rašm.

Discussion The epithet bn br “the eeing (?) serpent” occurs twice in the Ugaritic corpus and refers to the mythological sea-monster Ltn, a “personication” of Yammu, god of the sea.2 The word bn “serpent” is a poetic

1 CML1, 103: “the slippery serpent”; KME, 56: “die böse Schlange”; MKT, 14: “die verderbenbringende Schlange”; TO I, 239: “le serpent fuyard”; PLM, 104: “the evil serpent”; CML2, 68: “the slippery serpent”; MLC, 213: “la serpiente huidiza”; AD, 131: “il serpente maligno”; ARTU, 69: “the eeing serpent”; Smith, UNP, 141: “the Fleeing Serpent”; Pardee, CS I, 265: “the eeing serpent”; Dietrich and Loretz, TUAT III/6, 1174: “die üchtige Schlange”; RTU, 115: “the wriggling serpent”; DULAT, 237: “the eeing serpent.” 2 Cf. DULAT, 507, which denes ltn as a “mythical monster that collaborates with or personies the god Yam.” The component br may also possibly occur independently as an epithet of a snake in a difcult and broken context in KTU2 1.82:38: tdrk br

“you tread on a eeing serpent (?).” See de Moor and Spronk (1984), 248; DULAT,

epithet 42

143

variant of n š “snake”3 and is well attested with reference to natural snakes.4 In the present context it refers to a mythological monster, much like its Akkadian cognate bašmu.5 As is well known, the parallel pair bn br // bn qltn is the exact semantic equivalent of Biblical Hebrew vjn ˆwtlq[ // jrb vjn (Isa. 27:1), which explicitly refers to ˆtywl “Leviathan,” the Hebrew equivalent of Ltn.6 There is no consensus as to the interpretation of the component br / jrb. A number of scholars have related the term to Eblaite ba-ri-um “evil” and/or Arabic bar un “evil,” viz. “the evil serpent.”7 Cf. the frequent use of Akkadian lemnu “evil” with reference to demons.8 Others derive it from Arabic b ri un “past (of time),” viz. “the primeval serpent.”9 Gaster proposed “the slant serpent” based on Arabic b ri un “an animal which approaches from the left, and is therefore ill-omened.”10 Of all these etymologies, only the last has the virtue of being attested with respect to animals. The present author follows the many scholars who relate br / jrb to Ug. br “fugitive” and Heb. jrb “to ee.”11 The epithet presumably refers to the quick and sudden movement of the snake, either as it recoils from an attack or swiftly passes by. The Ug./Heb. root br “to ee” and its interdialectal equivalents, however, are not, to the best of the present author’s knowledge, attested with respect to snakes, and the proposed interpretation must thus be considered tentative.

237 and cf. Ps. 91:13: rdt ˆtpw ljv l[ “You will tread on lions and vipers” // smrt ˆyntw rypk “You will trample lions and asps.” 3 See Cohen (1991), 76, n. 8. 4 See DULAT, 252. 5 CAD, B, 141–142. Note especially the reference to the creation of the mythological bašmu in the sea: ina tâmti ibbani mušba[šmu] 1 šši br šakin urak[šu] “the ba[šmu]-snake was created in the sea, [its] length is sixty double miles” (KAR 6 II 21–22). It is also listed among the helpers of Timat, goddess of the sea (for references, see CAD, B, 141). 6 See, for example, Albright (1941a), 39–40, n. 5; Gordon (1953), 244; Schoors (1972), 33–36; ARTU, 11, n. 60, p. 69, n. 325; TO I, 168, note (k); Emerton (1982b), 327–328; Cooper (1981), 441–444; Day (1985), 142–143; Smith, UNP, 168, n. 69; RTU, 115, n. 4. 7 E.g., Gordon (1953), 243; Zurro (1980). Cf. KME, 56; PLM, 104; AD, 131 (quoted see above, n. 1, p. 142). 8 For numerous examples, see CAD, L, 120–121, meaning 1b1’. 9 Albright (1941a), 39–40, n. 5; Gray, LC, 30–31, n. 1; Margalit (1976), 177. 10 Gaster (1944), 34, 47. 11 E.g., van Zijl (1972), 158; de Moor and van der Lugt (1974), 5. Cf. TO I, 239; MLC, 213; ARTU, 69; Smith, UNP, 141; Pardee, CS I, 265; Dietrich and Loretz, TUAT III/6, 1174; DULAT, 237 (quoted see above, n. 7, p. 14).

EPITHET 43 bn qltn “the twisting (/ twisted) serpent” Epithet of ltn (1.3; 1.5)

Contexts 1. KTU2 1.3:III:411 l mšt . mdd 39 il ym . l klt . nhr .il . rbm 40 41 42 43 44 45 46

l ištbm . tnn .ištm . lh mšt . bn . qltn šly . d . šbt . rašm mšt . mdd ilm . arš mt . gl . il . tk mšt . k{.}lbt . ilm .išt klt . bt . il . bb .

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Arš, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, Iš tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

2. KTU2 1.5:I:2 (= 1.5:I:29) k tm . ltn . bn . br

When you smote Ltn, the eeing (?) serpent, 2 tkly . bn . qltn Annihilated the twisting (/ twisted) serpent, [[š]] 3 šly . d . šbt . rašm The dominant one who has seven heads. 1

Similar to the above translation, most scholars render the epithet as “the twisting serpent” or “the twisted serpent,” or the like.2

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); gl il tk (Ep. 86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “the crooked serpent”; MKT, 28: “die sich ringelnde Schlange”; TO I, 168: “le serpent torueux”; PLM, 79: “the crooked serpent”; MLC, 185: “la Serpiente tortuosa”; AD, 102: “il Serpente tortouso”; ARTU, 11: “the coiling serpent”; Smith, UNP, 111: “the Twisty Serpent”; Pardee, CS I, 252: “the twisting serpent”; Dietrich and Loretz, TUAT III/6, 1143: “die sich windende Schlange”; RTU, 79: “the writhing serpent”; DULAT, 177: “the winding serpent.” Exceptions are: CML1, 87: “the slippery serpent”; KME, 30: “die gewundene Schlange”; CML2, 50: “the wriggling serpent.”

epithet 43

145

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm // mdd ilm arš // gl il tk // klbt ilm išt // bt il bb. Context 2: bn br // bn qltn // šly d šbt rašm.

Discussion The epithet bn qltn “the twisting (/ twisted) serpent” occurs three times in the Ugaritic corpus and refers to the mythological sea-monster Ltn, a “personication” of Yammu, god of the sea.3 The word bn “serpent” is a poetic variant of n š “snake”4 and is well attested with reference to natural snakes.5 In the present context it refers to a mythological monster, much like its Akkadian cognate bašmu.6 As is well known, the parallel pair bn br // bn qltn is the exact semantic equivalent of Biblical Hebrew ˆwtlq[ vjn // jrb vjn (Isa. 27:1), which explicitly refers to ˆtywl “Leviathan,” the Hebrew equivalent of Ltn.7 The root lq[ “to twist, coil” otherwise occurs in Biblical Hebrew with a concrete sense with reference to roads: twlqlq[ twjra “winding roads” ( Judg. 5:6).8 In the present epithet, it is not clear if qltn / ˆwtlq[ refers to a posture of the snake, i.e., “twisted, coiled” or to its motion, i.e., “twisting.” The latter translation has been preferred since it accords with the proposed interpretation of the parallel term br / jrb as referring to the motion of the snake, viz. “eeing” (see Ep. 42). A number of Syrian cylinder seals portray a deity spearing a twisting snake, presumably to be identi-

3 Cf. DULAT, 507, which denes ltn as a “mythical monster that collaborates with or personies the god Yam.” 4 See Cohen (1991), 76, n. 8. 5 See DULAT, 252. 6 See above, n. 5, p. 143. 7 See above, n. 2, pp. 142–143. 8 It also developed an abstract meaning “perverted” with reference to human behavior and legal decisions (Ps. 125:5; Hab. 1:4). Cf. also the same usage with respect to the verbs ltp and vq[ (e.g., Deut. 32:5; Prov. 2:15; 8:8; 22:5). Here it may be added that were it not for the parallel epithetic element br (which seems to be best analyzed as meaning “eeing, furtive”—see Ep. 42, above), the meaning “perverse” could be added to the two other possible meanings for qltn accepted here, i.e., “twisting” or “twisted.” Finally, it is not impossible that both elements br and qltn each have intended parallel secondary meanings: the former meaning secondarily “evil” (see Ep. 42, above), while the latter meaning secondarily “perverse.”

146

epithet 43

ed with Balu and Ltn / ˆtywl, respectively.9 Cf. the later Syriac uyqd, which is dened by the native lexicographers as kurk ytny a( y)k

ewy dm dršep metawqed napšeh “self turning, like a snake that twists itself when it crawls” (Payne Smith, Thesaurus, 2963).

9

See Lambert (2003).

EPITHET 44 gmr hd “the annihilator Haddu” Epithet of bl (1.2)

Contexts 1. KTU2 1.2:I:46 xxx ]šm . hwt . gmr [.] hd . lwn ym [xxxxxxxx]

(. . .) Hear1 the word(s) of the annihilator Haddu, . . . .2

There is as yet no scholarly consensus with regard to the interpretation of the epithet. As opposed to the above translation, the most common translations are “the avenger Haddu” and “the champion Haddu,” or the like.3

Parallels to the Epithet Because of the lacuna, it is not possible to determine the parallelistic structure of the sole context.

Discussion The epithet gmr hd “the annihilator Haddu” occurs once in the Ugaritic corpus and refers to Haddu, the alternate name of Balu, god of the 1 The translation is based on the reading in KTU2. Cf. recently Wyatt, RTU, 63. Smith, UBC I, 264, 269 and idem, UNP, 102 does not read any of the signs of šm, but nevertheless translates “[ Hear? ].” Pardee, CS I, 247, too, apparently does not read the word in question, as he translates “[. . .] the word of Haddu the Avenger.” 2 For an attempt to reconstruct and translate this line, see de Moor, ARTU, 34. 3 CML1, 81: “the avenger (?) Hadad”; KME, 23: “. . .”; MKT, 50: “Es vergilt Hd ”; TO I, 133: “Haddou a puni”; PLM, 72: “Gmr-Hadd”; CML2, 43: “the avenger Hadad”; MLC, 173: “el Vengador, Haddu”; ARTU, 34: “Haddu the Champion”; Smith, UNP, 102: “the Annihilator Haddu”; Pardee, CS I, 247: “Haddu the Avenger”; Dietrich and Loretz, TUAT III/6, 1124: “des Kämpfers Hadd”; RTU, 63: “Hadd the Avenger”; DULAT, 301: “the ‘Champion’ DN.”

148

epithet 44

storm and agricultural fertility.4 A few scholars interpret gmr hd not as an epithet, but as a verbal phrase.5 These scholars, however, do not read (or reconstruct) the imperative [. . .]šm “hear” at the beginning of the sentence. The reading [. . .]šm clearly makes such an interpretation unlikely. Furthermore, the analysis as an epithet is preferable in light of the common construct use of hwt “word(s) of ” + divine name/epithet in Ugaritic poetry (albeit generally as the “B-expression” to t m “message of ” + divine name/epithet).6 Note especially hwt bl ištm[] “I shall heed (?) the word(s) of Balu” in a difcult and broken context (KTU2 1.93:4).7 The exact meaning of gmr is difcult to determine because of the fragmentary context in which the epithet occurs. It is often translated as “the avenger,” or the like,8 based on Hebrew gmr (Ps. 7:10; 57:3; 138:8),9 but this purported meaning for the Hebrew term is quite unlikely.10 The present interpretation follows Smith.11 The basic meaning of the root gmr is “to complete, nish.” In many Semitic languages, roots with this basic meaning tend to develop the meaning “to nish off, to destroy,”

4 See the recent study of Haddu by Greeneld (1999), 377–382 (esp. p. 378) and the bibliography cited therein. Cf. also Pardee, CS I, 247, n. 42. 5 MKT, 50; TO I, 133 (see above, n. 3, p. 147). 6 Cf. hwt aliy qrdm “the word(s) of the mightiest of the heroes” (KTU2 1.3:III:13–14; 1.3:IV:7–8; 1.5:II:10–11; 1.5:II:17–18); hwt ydd bn il zr “the word(s) of the beloved of Ilu, the hero” (KTU2 1.5:I:13–14); hwt lpn tkk “the word(s) of the sagacious one, your sire” (KTU2 1.6:IV:11). 7 Cf. ARTU, 186; TO II, 39. 8 See above, n. 3, p. 147. 9 For this interpretation, see Dahood (1953), 595–597 and cf. the Ugaritic PN nqmd “Addu-is-(my)-vengeance.” 10 DCH, II, 365 gives this meaning with reference to all three verses. In Ps. 7:10, however, rmgy can only be understood as a transitive verb “to avenge” when it is revocalized as a Niphal yqtl-form “may . . . be avenged” or emended to an imperative rmg “avenge,” whereas the interpretation as a 3 m.s. qal yqtl-form “may . . . come to an end” (// ˆnwkt “may you establish”) suits the context (cf. NJPS: “Let the evil of the wicked come to an end, but establish the righteous”). Once this context is eliminated, there is no reason to interpret gmr in Ps. 57:3 and 138:8 as “to avenge,” since each of the latter contexts concerns an appeal for protection against the Psalmist’s enemies rather than a request for vengeance. A derivation of gmr in both Ps. 57:3 and 138:8 from lmg “to deal generously with,” positing an interchange of /l/ and /r/, seems much more likely (note the idiom l[ lmg “to deal generously with,” corresponding to yl[ lmg in Ps. 57:3). Cf. Punic lmg “be gracious to; spare, pardon” (Krahmalkov [2000], 141), likewise occurring with reference to the kind act of a deity vis-à-vis a human being. An interpretation of the epithet as “the recompensor / saviour Haddu,” based on this etymology, however, seems less likely than that proposed in the present study. 11 See above, n. 3, p. 147.

epithet 44

149

as posited here for the present epithet.12 For a Ugaritic precedent, cf. kly (D) “to complete, nish” > “to nish off, destroy, annihilate (an enemy),” used with respect to Balu destroying sea monsters (KTU2 1.3:III:46; 1.5:I:2, 28).13 gmr “annihilator” is also attested in texts from Ugarit as a component in personal names.14

12 Cf. Held (1965a), 398–401, who discusses Heb. and Aram. lsj, Heb. and Ug. hlk // kly and Akk. gam ru. Note that since the publication of Held’s article, new

occurrences of sl in Ugaritic have come to light which further strengthen Held’s thesis (see DULAT, 373). For a discussion of the importance of these new examples of sl, see Cohen (forthcoming), §II.3. 13 [Cf. the Canaanite divine name/epithet ma-ka-ra in an Egyptian stele from Beth Shean, possibly deriving from kly (D) “to nish off, destroy, annihilate” (Gray [1962]: “he who consumes”). For this deity, see further Stadelmann [1967], 52–56 and Thompson [1970], esp. pp. 76–77, 180–192. The same word may occur in Phoenician as an epithet of Rašap, viz. ršp (h)mkl “Rašap the annihilator.” For references, see Krahmalkov (2000), 34, 229, 449 and de Vogüé (1875), 325. For other proposed derivations of ma-ka-ra and (h)mkl, see Caquot and Masson (1968), 302–314; Thompson (1970), 76–77, 180–192 and Lipiski (1987), 87–99 and the bibliography cited therein.—JNF] 14 See PTU, 128; Sivan (1984), 220. As noted by Smith, UBC I, 313–314, the root gmr often occurs in relation to Haddu in theophoric names, where it clearly has the same meaning as in the present epithet. Cf., especially, ga-mi-rad-du (PTU, 128), quoted by Smith, and gmrhd (DULAT, 301).

EPITHET 45 dgy art “the sherman of Airatu” Epithet of qdš (w) amrr (1.3)

Contexts 1. KTU2 1.3:VI:10 šmšr 10 l dgy . art . . .,1 O sherman of xA²iratu, 11 m . l qdš . amrr Come, O Qdš-Amrr.

Similar to the above translation, most scholars render the epithet as “sherman of Airatu,” or the like.2

Parallels to the Epithet Context 1: dgy art // qdš . amrr.

Discussion The epithet dgy art “the sherman of Airatu” occurs once in the Ugaritic corpus and refers to Qdš (w) Amrr.3 It is equivalent to another 1 The parallelism with m “come!” suggests that šmšr is the imperative of a verbum movendi. Note also the three occurrences of the imperative of another verbum movendi, br “pass by!,” in line 7–8. The etymology of šmšr, however, remains obscure. For various proposals, see Ginsberg, ANET, 138; Wiggins (1993), 40, n. 86; Smith, UNP, 119; Pardee, CS I, 255, n. 118; RTU, 89; DULAT, 593. 2 Ginsberg, ANET, 138: “Fisherman of Asherah”; MKT, 31: “dem Fischer der Art”; TO I, 178: “pécheur d’Airat”; PLM, 84: “sherman of Asherah”; CML2, 54: “sherman of ”; AD, 107: “pescatore di Athirat”; ARTU, 19: “Fisherman of Athiratu”; Smith, UNP, 119: “Fisher of Athirat”; Pardee, CS I, 255: “sherman of Airatu”; Dietrich and Loretz, TUAT III/6, 1150: “Fischer der Aschirat”; RTU, 89: “sherman of Athirat,” A few scholars interpret dgy as a dual or plural form: CML1, 91: “two shermen of Athirat”; KME, 36: “zwei Fischer der Ascherat”; MLC, 192: “pescador(es) de Airatu.” Del Olmo Lete and Sanmartín, DULAT, 268, exceptionally translate: “tritons of DN,” explaining dgy as “sh-shaped being, ‘triton’, title of the divine pair qdš w amrr.” 3 The binary DN qdš amrr is split across parallel cola as qdš // amrr in KTU2 1.4: IV:16–17. It otherwise occurs in mythological (KTU2 1.4:IV:2–3, 8, 13) and ritual

epithet 45

151

epithet of the same deity, dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46), since the compound component rbt art ym “the lady Airatu of the sea” is, in fact, Epithet 94 which refers to Airatu. The reference to Airatu’s “sherman” is presumably related to her being a goddess of the sea (see the discussion of Epithet 94). The recent attempt by del Olmo Lete and Sanmartín to explain dgy in the present context as “sh-shaped being, ‘triton’”4 should be rejected, since the regular meaning “sherman” has an excellent precedent in the use of Akkadian b iru “sherman” as an epithet of the god Papulegarra: d PAP.UL.E.GAR.RA b iru udu šlil “O Papulegarra, the sherman, rejoice and shout!5

(KTU2 1.123:26) texts as qdš w amrr. For the relationship between this deity and Airatu, see Wiggins (1993), 40–42 and, recently, DULAT, 73, 697 and the bibliography cited therein. 4 See above, n. 2, p. 150. 5 JRAS Cent. Supp. pl. 9 vi 31 (courtesy Prof. Cohen). [Cf. also the list of ve ŠU. A deities in AN : dA-nu-um, II: 402–412 (Litke [1998], 113). It is interesting to note that Neo-Babylonian texts speak of actual human shermen (LÚ.ŠU. A.MEŠ = b ir) of certain deities, who were charged with supplying their temples with sh. For example, lú b irmeš ša dblti ša Urukki “the shermen of the Mistress of Uruk” (BIN 1 30:7–8). For this and additional examples, see CAD, B, 31 (meaning 1a1‘b’).—JNF]

EPITHET 46 dgy rbt art ym “the sherman of the lady Airatu of the sea” Epithet of qdš (w) amrr (1.4)

Contexts 1. KTU2 1.4:II:31 30 n . mkr. apq[ ym] 31 dgy . rbt .ar[t . ym] 2. KTU2 1.4:IV:3–42 w tn . rbt] 2 ar[t . ym . šm. l qdš ] 3 w amr[r . l dgy.rbt] 4 art . ym

Look, O expert in the depths [of the sea (?)],1 O sherman of the lady xA²ira[tu of the sea]. [And the lady] Aira[tu of the sea replied:] [ Listen, O Qdš] w Amr[r], [O sherman of the lady] xA²iratu of the sea.

Similar to the above translation, most scholars render the epithet as “the sherman of the (/ great) lady Airatu of the sea,” or the like.3 1

There is no consensus on the translation of the rst colon, although the majority of scholars take mkr to mean “skillful work,” or the like. Few scholars attempt to reconstruct the text. Cf. Ginsberg, ANET, 132: “Look thou, Deft One, yea [ give heed ]”; MLC, 196: “Mira adecuadamente y presta atención” ( presumably reconstructing ap t[šm]); AD, 109: “Guarda l’opera d’arte! Io aprirò . . .” “( presumably reconstructing apt[ . . .]); ARTU, 48: “Look, successful [sic] explorer of the bottom [of the sea]”; Pardee, CS I, 257: “Look at the skillfully wrought thing(s) and [behold! ]”; Dietrich and Loretz, TUAT III/6, 1154: “Schau, Erfolgreicher in den Meer[estiefen]”; DULAT, 545: “See, expert (?) of the source [of the sea].” In my opinion, the most likely reconstruction and translation is: n.mkr.apq[ .ym] “Look, O expert in the depths [of the sea]” (see DULAT and cf. ARTU and Dietrich and Loretz, TUAT III/6). Only this interpretation takes into account the frequent occurrence of parallelism between two divine epithets in the Ugaritic texts. Nevertheless, this reconstruction can only be considered tentative, and the possible divine epithet mkr.apq [ ym] “expert in the depths [of the sea]” has thus not been included in the list of Ugaritic divine epithets in the present study (see Introduction, §3.5). 2 Cf. KTU 2, 18, n. 2. 3 Ginsberg, ANET, 132: “sherman of Lady Asherah of the Sea”; MKT, 38: “Fischer der Herrin, Art Â>m”; TO I, 199: “pêcheur de la Dame Athirat Yam”; PLM, 91: “Fisherman of Lady Asherah of the Sea”; CML2, 57: “sherman of dame Athirat of the sea”; MLC, 196: “pescador’ de la Gran Dama, Airatu del Mar”; AD, 109: “pescatore della Signora Athirat del Mare”; ARTU, 48: “sherman of Lady Athiratu

epithet 46

153

Parallels to the Epithet Context 1: mkr apq [ym] // dgy rbt ar[t ym]. Context 2: [qdš ] w amr[r] // [dgy rbt] art ym. The parallelism in context 1 is not certain.4

Discussion The epithet dgy rbt art ym “the sherman of the lady Airatu of the sea” occurs twice in the Ugaritic corpus and refers to Qdš (w) Amrr. The identity of the referent is indicated by the parallelism in context 2 (KTU2 1.4:IV:3–4) and conrmed by the fact that the equivalent epithet, dgy art “the sherman of Airatu” (Ep. 45), clearly refers to this deity. The compound component rbt art ym “the lady Airatu of the sea” is actually a divine epithet in its own right referring to Airatu (Ep. 94). See the discussion ad loc. For the component dgy “sherman,” see the discussion of dgy art (Ep. 45).

of the Sea”; Smith, UNP, 123: “Fisher of Lady Athirat of the Sea”; Pardee, CS I, 257: “sherman of the Great Lady, Airatu of the Sea”; Dietrich and Loretz, TUAT III/6, 1154: “Fischer der Dame Aschirat des Meeres”; DULAT, 128: “tritons’ of the Great Lady, DN of the Sea.” A few scholars interpret dgy as a dual form: CML1, 95: “two shers of dame Athirat of the sea”; KME, 41: “zwei Fischer der Fürstin Ascherat des Meeres.” Wyatt, RTU, 95, exceptionally translates: “sherman of the Great Ladywho-tramples-Yam” (cf. the discussion of rbt art ym [Ep. 94]). 4 Cf. the attempts to reconstruct the rst colon quoted above, n. 7, p. 152, n. 1 p. 152.

EPITHET 47 dmrn “the valiant one” Epithet of bl (1.4; 1.92)

Contexts 1. KTU2 1.4:VII:39 ib . hd[[x]]t . lm . tš 39 lm . tš . nq . dmrn 2. KTU2 1.92:30 [ b]tlt bl y mdnh . yry 30 [n]mh . dmrn 29

O enemies of Haddu,1 why do you fear,2 Why do you fear, O you who wield arms against3 the valiant one? (As for) [the m]aiden, Balu lusts for her, The valiant one would possess her beauty.4

Most scholars either take dmrn to be a proper name or translate it as “the powerful one,” or the like, similar to the above translation.5

Parallels to the Epithet Context 1: hd // dmrn. Context 2: bl // dmrn.

1 The parallel hd [[x]]t // dmrn clearly indicates that hd[[x]]t is a scribal error for either hd “Haddu” or hdm “Haddu” + enclitic m. Cf., inter alia, Pardee, CS I, 263, n. 189; RTU, 110, n. 158 and the bibliography cited therein. 2 For the verb tš, cf. RTU, 110, n. 160; Pardee, CS I, 263; DULAT, 412 and the bibliography cited therein. The same verb would seem to occur in the form ašn in a broken context in line 32. 3 The translation generally follows Pardee, CS I, 263 (cf. ibid., n. 190). 4 The translation generally follows Dijkstra (1994), 117. Cf. hypy dmjt la “do not lust for her beauty” (Prov. 6:25). 5 Ginsberg, ANET, 135: “. . .”; CML1, 101: “our onset”; KME, 52: “. . .”; MKT, 45: “Dmrn-s”; TO I, 217: “le Vaillant”; PLM, 100: “our defense”; CML2, 65: “Dmrn”; MLC, 209: “el ‘Poderoso’ ”; AD, 119: “el Valente”; ARTU, 63: “the Place of Perdition”; Smith, UNP, 137: “the Warrior”; Pardee, CS I, 263: “Dimrnu”; Dietrich and Loretz, TUAT III/6, 1170: “Damran” [n. 127: dmrn « Starker, Krieger ». . . .]; RTU, 110: “the Mighty One”; DULAT, 274: “ ‘the Powerful One, Valiant One’(?).”

epithet 47

155

Discussion The epithet dmrn “the valiant one” occurs twice in the Ugaritic corpus and refers to Balu/Haddu, god of the storm and agricultural fertility. The epithet would appear to be a nominalized form deriving from the root mr “to be strong” + the sufx -n.6 This root is otherwise attested in Ugaritic as a divine attribute in KTU2 1.108:24 (// line 22): zk mrk lank “your strength, your power, your might.” The rst two terms of the sequence, zk mrk “your strength, your power,” are paralleled by Hebrew trmzw yz[ “my strength and (my) might” (Ex. 15:2; Isa. 12:2; Ps. 118:14), which likewise refer to divine attributes. The third term, lank “your might,” derives from the root ly “to be mighty,” which occurs in the primary epithet of Balu, viz. aliyn bl “Balu, the mighty one” (Ep. 15). Both dmrn “the valiant one” and aliyn “the mighty one,” moreover, are nominalized forms containing the morpheme -n.7 As is widely recognized, Ugaritic dmrn corresponds to the Greek divine name Zeus Demarous, who, according to Philo of Byblos, was the stepson of Dagon (= Dagnu; cf. bn dgn “the son of Dagnu” [ Ep. 28]).8 Derivatives of the root mr are also attested in texts from Ugarit as a component in personal names.9

6 Cf. TO I, note (n). Other proposed etymologies (all unacceptable semantically) include: Arab. damara “to intrude, break in” and dammara “to destroy” (CML1, 154, n. 24: “onset,” understood as a common noun + pron. sufx “our”; Aistleitner [1965], 79); Arab. damara “to perish” and dam run “perdition” (de Moor, SP, 166–167: “the Place of Perdition,” understood as a name of the Nether World); Arab m ra “move from side to side” (Margalit [1980], 65: “He that side winds”); Ug. mr “to strengthen” (van Zijl [1972], 151: “the strength,” understood as a common noun). 7 For this morpheme, see Sivan, GUL, 73–74; Tropper, UG, 271–273. 8 See, inter alia, EUT, 47, n. 95; CML2, 65, n. 10; Cassuto, GA, 59–60; idem (1975), 190–191; Loewenstamm (1980), 394–395; Baumgarten (1981), 195–197, 211; Wyatt (1992), 410–411; Dijkstra (1994), 117; Pardee, CS I, 263, n. 190. For the conclusion suggested by this Greek correspondence, namely that Dagnu was considered in Ugaritic theology both the step-father of Balu and his half-brother, see especially the study by Pardee mentioned above in this note and see also n. 7, p. 250 the present study. It seems, however, that this correspondence may be based on later Greek hermeneutical understanding of Canaanite religion and/or more recent versions of Canaanite myth. See especially the work by Baumgarten referred to above in this note and his sober conclusions concerning the historical validity of the traditions related by Philo of Byblos. 9 PTU, 197; DULAT, 288. Cf. Fowler (1988), 186, 287; Benz (1972), 306; Huffmon (1965), 187–188; HALOT, 274, s.v. rmz III.

EPITHET 48 hyn d rš yd(m) “Hayynu, the one of the dexterous hand(s)” Epithet of kr w ss (1.1; 1.3; 1.17)

Contexts 1. KTU2 1.3:VI:22–23 (= 1.1:III:4–5 [reconst.]) 21 w rgm . l kr 22 w ss And say to Kôaru and as su, ny . l h23yn . d rš . ydm Tell HayyÉnu, the one of the dexterous hands! 2. KTU2 1.17:V:18–19 (= 1.17:V:24–25)1 db 17imr . b pd . Prepare a lamb from the ock, l npš . kr 18 w ss . For the appetite of Kôaru and as su, l brlt . hyn d 19 rš yd . For the desire of HayyÉnu, the one of the dexterous hands(/s).

There is no consensus as to the interpretation of this epithet, but most scholars consider hyn a proper name, as in the above translation.2

Parallels to the Epithet Contexts 1, 2: kr w ss // hyn d rš yd(m).

1 In KTU2 1.17:V:24–25, the corresponding verb in the rst colon is tdb “she prepares” instead of the imperative db “prepare” in KTU2 1.17:V:17. 2 Ginsberg, ANET, 138: “Hayyin of the Handicrafts”; CML1, 91: “Hayin the handicraftsman”; KME, 37: “dem Hjn, dem Handwerker”; MKT, 32: “dem « Gescheiten », der gleich geschickt ist mit beiden Händen”; TO I, 178: “Hayin aux mains habiles”; PLM, 84: “the Skilled of Handicraft”; CML2, 55: “Heyan, skilled worker by hand”; MLC, 192: “Hayy nu, el artesano ambidiestro”; AD, 107: “Hayin, l’abile di mani”; ARTU, 19: “the Skilful, the Craftsman”; Margalit (1989a), 148: “Hyn, the artisan”; Smith, UNP, 119: “the Skilled Craftsman”; Pardee, CS I, 255: “Hayyinu the handicrafter”; Dietrich and Loretz, TUAT III/6, 1150: “dem Künstler mit dem werkenden Händen”; RTU, 90: “Hayin, who is the ambidextrous craftsman”; DULAT, 350: “DN the ambidextrous craftsman.”

epithet 48

157

Discussion The epithet hyn d rš yd(m) “Hayynu, the one of the dexterous hand(s) [ lit. Hayynu, the one who is dexterous with respect to the hand(s)]” occurs four times in the Ugaritic corpus and refers to Kôaru wa as su, the god of wisdom and craftsmanship. The epithet is semantically equivalent to rš “the dexterous one” (Ep. 56), which similarly refers to Kôaru. Many scholars interpret hyn as an alternate name of Kôaru wa as su, as in the present study.3 The adjective rš “dexterous” is undoubtedly cognate with the Biblical Hebrew noun vrj “artisan, craftsman.” Cf. such locutions as yvrj dyb hkalm lkl “for all the work—into the hand of the craftsmen” (1Chr. 29:5) and vrj ydy hc[m “the product of the hands of the craftsman” (Deut. 27:15; Jer. 10:3).4 The alternating use of dy “hand” / ydy “the hands of ” in these passages provides a precedent for the use of yd “hand” / ydm “hands” in the Ugaritic epithet and clearly shows that yd(m) “hand(s)” indicates the general means by which the work was accomplished (i.e., handiwork), not the fact that Hayynu was specically capable of utilizing both hands. There is thus no basis for translations such as “the ambidextrous craftsman.”5 This is all the more true in light of the singular form yd in context 2.6

3 The interpretation of hyn as a proper name seems preferable because it replaces the divine name kr in the parallelism hyn // ss (KTU2 1.4:I:23–24) and is not otherwise documented as a common noun in the Ugaritic lexicon. The epithet pattern DN + attribute, moreover, is known from a number of epithets, such as ilš ngr bt bl “Ilišu, the herald of the house of Balu” (Ep. 16) and špš rbt “Šapšu the lady” (Ep. 103). Some scholars analyze hyn as the Hurrian form of the divine name Ea based on the trilingual vocabulary RS 20.123+, IV:32: da-a : e-ia-an: ku-šar-ru (Ug. V, 248:32). See especially Lipiski (1988). The phonological difculty presented by the alphabetic Hurrian ritual text KTU2 1.125:11, where the divine name Ea is written iy (// zz “ as su” ), is not insurmountable, but recommends caution. For the interchange of initial h and  within Ugaritic, see Greenstein (1973). Scholars who interpret hyn as a common noun usually translate it as “the skilful,” or the like (see above, n. 2, p. 156), based on Arabic hayyinun “easy” / Aramaic anwh “ability, strength” (cf. the discussion by Smith, UBC I, 171–172; Pardee, CS I, 244, n. 22). The present epithet parallels the compound divine name kr w ss. No attempt is usually made in this study to determine the meaning of proper names, but in the present case the meanings of both kr “skilled one” and ss “wise one” are transparent (see, for example, Smith, ibid., 171 and notes 105–106). In light of the meaning of these names and the component d rš yd(m) “the one of the dexterous hand(s),” the Aramaic etymology is surely conceivable, whether hyn be understood as a proper name (distinct from Ea) or a common noun. 4 See already Rin and Rin (1996), 164. 5 See the examples quoted in see above, n. 2, p. 156. 6 Theoretically, in context 1, the term ydm could also be a singular form with an enclitic m.

158

epithet 48

Ea, the Mesopotamian equivalent of Kôaru, is similarly referred to as mdû nik[l ]ti “who is expert in skillful works.”7 The Ugaritic epithet may possibly parallel the Arabic divine epithet almun “Omniscient,” with respect to which Gimaret writes: “Qu’un sujet « savant » se reconnaisse à sa capacité de produire des actes habiles est devenu, certes, un principe largement admis par les théologiens dans leur ensemble, et qui leur sert précisément à démontrer que Dieu est savant . . . Il s’agi . . . d’un type particulier de savoir, le savoir opératoire . . . les exemples traditionnels étant l’écriture (kit ba) et l’orfèvrerie (iy a).”8

7 3R 7 I 2. Cf. the related divine epithets apkal nikl ti “(Marduk / Nabû) the expert in skillful works” (Bauer Asb. 2 76 / 1R 35 No. 2:3) and bl nikl ti “(Muduggasâ [= Nabû]) the (divine) patron of skillful works” (AfO 18, 386:22). 8 Gimaret (1988), 254–255.

EPITHET 49 zbl bl “prince Balu” Epithet of bl (1.2; 1.9)

Contexts 1. KTU2 1.2:I:38 (= 1.2:I:43) ap . anš . zbl . bl Then prince Ba{lu became angry.1 2. KTU2 1.2:IV:8 l rgmt 8 lk . l zbl . bl . nt . l rkb . rpt .

I have indeed said to you, O prince Ba{lu, I have told (you), O rider of the clouds.

3. KTU2 1.9:17 16 mlk . nhr ibrx[ ] 17 zbl bl . lm . [ ]

King Naharu . . .2 Prince Ba{lu, the youth . . .3

There is a scholarly consensus that the epithet is to be rendered as “prince Balu,” or the like, similar to the above translation.4

1 The translation “became angry” is based solely on the general context and on the use of the verb nš (G) in other Ugaritic texts. No acceptable etymological evidence for this interpretation has yet to be provided. The proposed etymology based on Akkadian enšu “to be weak” posits an unprecedented semantic development of “to be weak, sick” > “to be sick (from anger)” > “to be angry.” See most recently DULAT, 83 and the bibliography cited therein. 2 If the translation followed here is correct, mlk nhr “king Naharu” is a new epithet. Nevertheless, due to the uncertainty stemming from the fragmentary state of the text, it has not been treated in the present study. See Introduction §3.5 and cf. mlk / mlkn “the king” / “our king” (Ep. 75). 3 The fragmentary state of the text makes translation difcult. Nevertheless, there would seem to be no foundation to the claim by Wyatt, RTU, 154, n. 10 that the meaning of lm “youth” here “needs to be adjusted to the context” and translated “heir.” As Wyatt himself notes, the little context that remains also contains the word r “young ( person),” which clearly belongs to the same semantic eld as lm “youth.” 4 Ginsberg, ANET, 130: “Prince Baal”; CML1, 81: “prince Baal”; KME, 23: “der Fürst Baal”; MKT, 50: “der Fürst Baal”; TO I, 132: “le Prince Baal”; PLM, 71: “Prince Baal”; CML2, 42: “prince Baal”; MLC, 172: “el Príncipe Balu”; AD, 85: “il Principe Baal”; ARTU, 33: “his Highness Balu”; Smith, UNP, 101: “Prince Baal”; Pardee, CS, I, 246: “Prince Balu”; Dietrich and Loretz, TUAT III/6, 1123: “der Fürst Baal”; RTU, 62: “Prince Baal.” DULAT, 998 translates zbl as a divine title meaning “prince.”

epithet 49

160

Parallels to the Epithet Context 2: zbl bl // rkb rpt.5

Discussion The epithet zbl bl “prince Balu” occurs four times in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility.6 Some scholars interpret zbl bl as a shortened form of zbl bl ar (Ep. 50), which also refers to Balu (see below).7 The word zbl “prince” likewise occurs as a component in epithets referring to Yammu, Yariu, Rašpu, and Ypn.8 It also likely occurs as a divine epithet in KTU2 1.133:19, where zbl is found in collocation with the divine epithets bn ilm m[t] (lines 15–16) [ Ep. 27] and ydd il zr ( lines 16–17) [Ep. 62], both referring to Môtu.9 The identication of the referent, however, is uncertain, and zbl in the latter text has therefore been classied as an Unidentied Epithet. The epithet zbl bl “prince Balu” is likely reected in the name of the Philistine deity   in the version of Symmachus to 2Kgs. 1:2ff. and in the name of the demon   in the New Testament (Matt. 10:25; 12:24,27; Mark 3:22; Luke 11:15,18–19).10 The Biblical Hebrew cognate lbz does not directly serve as an epithet of YHWH, but does occur in the expression lbz tyb “a princely temple” (1Kgs. 8:13 // 2Chr. 6:2), referring to the temple in Jerusalem.11 The

5

For this parallelism, see Meier (1986), 248. In addition to the bibliography cited above, n. 4, p. 159, see also Albright (1936), 17; Held (1968), 90–96 (esp. 91–92); van Zijl (1972), 38, 340; Jacobs (1977), 2; Astour (1975), 284; Zadok (1978), 176; Loewenstamm (1980), 349; Knutson (1981), 499; Sperling (1982), 8; Bordreuil (1988), 94; Limet (1988), 36. 7 Kapelrud (1952), 60–61; van Zijl (1972), 340. Cf. also TO I, 73. 8 See Component LII. 9 Cf. Virolleaud (1968), 561; Dijkstra (1983), 31, n. 39; TPM, 162–63; RTU, 426, n. 5. 10 See the discussions by Herrmann (1999d), 154–155 and Day (2000), 77–81 and the bibliography cited in these studies. As discussed by Herrmann and Day, bwbz l[b “Baal of the y” (2Kgs. 1:2ff.) of the MT is likely an intentional “scribal emendation” of an original lwbz l[b *“Baal the prince.” 11 As noted by Loretz (1974), 478, n. 1, Hebrew lbz tyb “a princely temple” is to be compared with Ugaritic k  zblkm “your princely thrones” (KTU2 1.2:I:25, 27–28), where zbl likewise qualies a word referring to an object destined for divine use. [Similarly, Akkadian rubûtu “rulership” (< rubû “prince”) qualies objects destined for 6

epithet 49

161

Akkadian interdialectal equivalent rubû “prince, ruler” also occurs as a divine epithet. Note especially such cases as rubû dMarduk “prince/ruler Marduk”12 and rubû Nudimmud “prince/ruler Nudimmud (Ea),”13 where rubû precedes the divine name, as in the Ugaritic epithet.14 zbl “prince” is also attested in texts from Ugarit as a component in personal names.15

divine use, including temples (Emeslam šubat rubûtišu “Emeslam, his [Nergal’s] princely dwelling” [Streck Asb. 266 iii 14]) and thrones ( parak rubûti “a princely throne [for Marduk]” [ En. el. IV, 1]).—JNF ]. 12 Cagni Erra I 190. 13 Borger Esarh. 82 r. 11. 14 For additional examples of rubû “prince, ruler” as a divine epithet or a component thereof, see CAD, R, 399 and AG, 170–171. Note also the parallel use of rubûtu “princess” in epithets of goddesses (see CAD, R, 401 and AG, 171–172). 15 PTU, 183. Cf. Bronner (1968), 10–11; Benz (1972), 304; Zadok (1978), 176; Knutson (1981), 499; Gordon (1988a), 155.

EPITHET 50 zbl bl ar “the prince, lord of the earth” Epithet of bl (1.3; 1.5; 1.6)

Contexts 1. KTU2 1.3:I:3 bd . ali[yn] 3 bl sid . zbl . bl 4ar

He served Balu the mighty one, He waited upon 1 the prince, lord of the earth.

2. KTU2 1.5:VI:10 (= 1.6:I:42; 1.6:III:1 [reconstructed]2) mt . aliyn . bl Balu the mighty one has died, 10 lq . zbl . bl . ar The prince, lord of the earth, has perished. 3. KTU2 1.6:III:9 (= 1.6:III:3; 1.6:III:21)3 8 w id. k y . aliyn . bl Then I may know that Balu the mighty one is alive, 9 k i . zbl . bl . ar That the prince, lord of the earth, exists. 4. KTU2 1.6:IV:5 (= 1.6:IV:16) 4 iy .aliyn . bl Where is Balu the mighty one? 5 iy . zbl . bl . ar Where is the prince, the lord of the earth?

Similar to the above translation, most scholars render the epithet as “the Prince, Lord of Earth,” or the like.4

For the translation of bd // sid, see above, n. 4, p. 54. See the note to this context n. 8, p. 57 s.v. aliyn bl (Ep. 15). 3 In 1.6:III:21 each stich begins with k “for” and in 1.6:III:3 each stich begins with w hm “and if ” instead of wid k // k “that I may know that // that.” 4 Ginsberg, ANET, 135: “the Prince, Lord of Earth”; CML1, 83: “the prince lord of earth”; KME, 26: “den Fürsten, den Herrn der Erde”; MKT, 24: “dem Fürsten (zbl), dem Herrn der Erde”; TO I, 153: “le Prince, Seigneur de la Terre”; PLM, 76: “the Prince, Lord of Earth”; CML2, 46: “the prince lord of earth”; MLC, 179: “el Príncipe, Señor de la tierra”; AD, 97: “del Principe, Signore della terra”; ARTU, 2: “his Highness, the Lord of earth”; Smith, UNP, 106: “the Prince, Lord of the Earth”; Pardee, CS I, 250: “the Prince, master of the earth”; Dietrich and Loretz, TUAT III/6, 1135: “dem Fürsten, dem Herrn der Erde”; RTU, 70: “the Prince, Lord of Earth”; DULAT, 998: “prince, Lord of the earth.” 1 2

epithet 50

163

Parallels to the Epithet Contexts 1–4: aliyn bl // zbl bl ar.5

Discussion The epithet zbl bl ar “the prince, lord of the earth” occurs nine times in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. In effect, it is composed of two independent epithets: zbl “prince” and bl ar “lord of the earth.”6 For a discussion of zbl “prince,” see zbl bl (Ep. 49), above. The second epithet, bl ar “lord of the earth,” is not otherwise attested, but is semantically paralleled by the Ugaritic divine epithet blt šmm rmm “lady of the high heavens.” As is indicated by the above cited semantic parallels, the component bl functions here as the common noun “lord, master.”7 In addition to the present epithet, it otherwise occurs with this sense as a component of divine epithets blkm “your master” (Ep. 31), referring Yammu, and bl gml “possessor of the gamlu-staff ” (Ep. 30), referring to Hll.8 Dietrich and Loretz interpret ar in this epithet as referring to the underworld.9 Their interpretation is based on the interpretation of rpu mlk lm (KTU2 1.108:1) as referring to Balu in his role as lord of the deied dead and the claim that all nine occurrences of the epithet are found in texts which tell of Balu’s death and resurrection. In the present study, however, rpu mlk lm “the hero, the eternal king” (Ep. 98) is interpreted as an epithet of the god Milku (see the discussion ad loc.). Furthermore, although the meaning “underworld” for Ugaritic ar is well established,10 5

For this parallelism, see de Moor (1978), 124; Margalit (1980), 163–70. See Wyatt (1992), 416. Cf. the similar use of r “the bull” as an independent epithet (Ep. 107) and as a component in compound epithets (Epithets 108–112). 7 Contrast Smith, UNP, 166, n. 32, who alternatively suggests that bl here may function as a proper name, i.e., “Prince Baal of the Earth,” for which he compares art ym “Athirat of the Sea” (see Ep. 94). Cf. the discussion of zbl bl “prince Balu” (Ep. 49). 8 Cf. Oldenburg, CEB, 58 (Oldenburg identies bl gml as an epithet of Yariu, not Hll). 9 Dietrich and Loretz (1980c), 392. See also Del Olmo Lete and Sanmartín, DULAT, 107; Herrmann (1999a), 135–136. 10 See Albright (1941b), 16, n. 24; Holladay (1969), 123–124; Stadelmann (1970), 126–127, 165–176; Brekelmans (1966), 307; Vattioni (1965), 146; DULAT, 107. For this meaning for Biblical Hebrew ra, see the comprehensive discussion by Tromp (1969), 23–46. For Akkadian eretu “the nether world,” see CAD, E, 310–11, meaning 2. 6

164

epithet 50

in the present epithet ar undoubtedly refers to the entire world: land, sea, and underworld. Although eight of the nine occurrences of the epithet do occur in KTU2 1.5–1.6, which tells of Balu’s victory over Môtu, lord of the underworld, Balu’s victory reafrms his role as acting king of the Ugaritic pantheon and his rule over the entire world, not just the underworld. Moreover, in KTU2 1.3, where Balu is likewise referred to by this epithet (I:3), there is no mention of the death and resurrection of Balu. On the contrary, the text relates Balu’s request for a palace (V:35–43) in the same manner as other deities who have no relation to the underworld. The component bl ar thus most likely parallels the Akkadian divine epithet dEnlil bl šamê u eretim “Enlil, lord of the heavens and the earth,”11 where the parallel šamû “heaven” // eretu “earth” clearly indicates that eretu “earth” (= Ug. ar “earth”) is not limited to the underworld. Cf. also the Arabic divine epithet rabbu s-samaw ti wa-l-ari wa-m baynahum “(The) Lord of the heavens and the earth and all between them” (Q. 37:5; 38:66). For the use of Akkadian rubû “prince, ruler” in divine epithets, see the discussion of zbl bl (Ep. 49), above.12

11 CH i, 5. For additional Akkadian examples, see AG, 54 and CAD, E, 310. Gordon (1987), 20 compares bl ar with the Sumerian divine name den.ki (lit. “Lord Earth”). 12 [ The entire Ugaritic epithet parallels Akkadian rubû bl gimri “prince, master of the universe,” which occurs in a chain of epithets referring to Enlil (Hinke Kudurru i 2 [CAD, R, 399]).—JNF ]

EPITHET 51 zbl ym “prince Yammu” Epithet of ym (1.2)

Contexts 1. KTU2 1.2:III:8 xx t]bn . bht zbl ym 9

[t(?)rm]m . hk[l . l p ] . nhr

[. . . you] will build a house for prince Yammu, [You will ere]ct1 a palace [for judge (/ ruler)] Naharu.

2. KTU2 1.2:III:16 (= 1.2:III:21) l pn . zbl . ym l pn [. ]p [.] nhr

Before prince Yammu, Before judge (/ ruler) Naharu.

3. KTU2 1.2:III:21 b [bt] 21[zbl . ] ym . b hkl . p . nh[r]

In [the house of prince] Yammu, In the palace of judge (/ ruler) Naharu.

4. KTU2 1.2:III:23 ] zbl . ym . y[b ]p . nhr

Prince Yammu [speaks],2 Judge (/ ruler) Naharu re[plies].

5. KTU2 1.2:IV:7 w ttn . gh . yr 7 t t . ksi . zbl . ym

She (?) spoke out . . .3 Beneath the throne of prince Yammu.

1

Following CTA 2, III:9: [t(?)rm]m (cf. KTU2, p. 8, n. 8). This restoration has recently been accepted by Smith, UNP, 95, who reads [t(?)r]mm “[May you er]ect,” and, according to his translation, Pardee, CS I, 247. Wyatt, RTU, 53 translates as an imperative: “[constr]uct.” 2 The translation is based on Pardee, CS I, 248, who presumably reads [ yrgm]. 3 The interpretation of this line is difcult. See the discussion by Smith, UBC I, 334–336 and the proposed translations by Smith, ibid., 322; Pardee, CS I, 248 and

166

epithet 51

6. KTU2 1.2:IV:14 (= 1.2:IV:16)4 hlm . ktp . zbl . ym Strike the shoulder of prince Yammu, bn ydm 15[p] nhr . The back (lit. between the hands) of [ jud]ge (/ ruler) Naharu! 7. KTU2 1.2:IV:22 (= 1.2:IV:24–25)5 hlm . qdq22d . zbl ym . Strike the head of prince Yammu, bn .nm . p . nhr . The forehead (lit. between the eyes) of judge (/ ruler) Naharu! 8. KTU2 1.2:IV:29 k byn . zb[l . ym . k] byn . p . nhr

For prince [Yammu] is our captive, [For] judge (/ ruler) Naharu is our captive!

Similar to the above translation, almost all scholars render the epithet as “prince Yammu,” or the like.6

Parallels to the Epithet Contexts 1–4, 6–8: zbl ym // p nhr.

n. 54; RTU, 65 and nn. 134–135. For various proposals to understand the unknown verbal form yr (based mainly on etymology, since the aforementioned single context does not include parallelistic structure), see DULAT, 323 (sub/-r/). 4 The two parallel contexts differ only with respect to the form of the verb hlm (imperative “strike” vs. yqtl “it struck”). For the translation of Ugaritic bn ydm as “back” (rather than “chest”), as demonstrated by the semantic comparison with Biblical Hebrew ˆyb wy[wrz (according to the wider context of 2 Kgs 9:23–24), see Ginsberg, ANET, 131, n. 9; Marcus (1978), 111–117; Cohen (1989), 10, n. 8. 5 The two parallel contexts differ only with respect to the form of the verb hlm (imperative “strike” vs. yqtl “it struck”). 6 Ginsberg, ANET, 130: “Prince Yamm”; CML1, 77: “prince Yam”; KME, 19: “den Fürsten Jam”; MKT, 47: “des Fürsten Jm”; TO I, 122: “le prince Yam”; PLM, 68: “Prince Yamm”; CML2, 37: “Prince Yam”; MLC, 167: “el príncipe Yammu”; AD, 81: “al Principe Yam”; Smith, UNP, 95: “Prince Yamm”; Pardee, CS I, 247: “Prince Yammu”; Dietrich and Loretz, TUAT III/6, 1126: “Fürst Yamm”; RTU, 52: “Prince Yam”; DULAT, 966: “Prince DN.” Cf. Albright (1936), 20: “exalted one, Sea”; ARTU, 36: “his Highness Yammu.”

epithet 51

167

Discussion The epithet zbl ym “prince Yammu” occurs eleven times in the Ugaritic corpus and refers to Yammu, god of the sea. It is almost always (ten times) paralleled by the epithet p nhr “judge (/ ruler) Naharu” (Ep. 105), which also refers to Yammu. For a discussion of the component zbl, see zbl bl (Ep. 49), above.7

7 Tsevat (1954), 47 compares this epithet with Talmudic amyd arc “prince of the sea,” on whose account it was forbidden to let the blood of slaughtered animals run into the sea, lest it appear that the slaughterer had sacriced to this deity (Bavli ullin, 41b). Sokoloff, DJBA, 122–123, however, based on ancient manuscripts, reads amyd arsya “the genius of the sea.” According to Sokoloff, DJPA, 572, the term amyd hrc does, however, occur in the Palestinian Talmud, San 25d (27–28): hy[lbw amyd hrç l[ [çwhy òr rzg “R. Joshua instructed the ruler of the sea, who swallowed him up” (trans. following Neusner [1984], 259; cf. Jastrow, Dictionary, 1627).

EPITHET 52 zbl yr “prince Yariu” Epithet of yr (1.18; 1.19)

Contexts 1. KTU2 1.19:IV:2 (1.18:IV:8 [reconstructed]) 1 ym . l qrt .ablm He arrived at the town of Ablm, Ablm, the town of prince Yari©u. ablm 2 qrt . zbl . yr

There is a scholarly consensus that the epithet is to be rendered as “prince Yariu,” or the like, similar to the above translation.1

Parallels to the Epithet There is no specic parallel to the epithet.

Discussion The epithet zbl yr “prince Yariu” occurs twice in the Ugaritic corpus and refers to the moon god Yariu. The epithet is equivalent to yr zbl “Yariu the prince” (Ep. 63). For a discussion of the component zbl, see zbl bl (Ep. 49), above.2

1 Ginsberg, ANET, 155: “Prince Yarikh”; CML1, 65: “prince Yarikh”; KME, 134: “des Fürsten Jerach”; MKT, 80: “des Fürsen Jr”; TO I, 454: “le prince Yarikh”; PLM, 27: “Prince Yari”; CML2, 119: “prince Yarikh”; MLC, 397: “el Príncipe Yaru”; AD, 213: “del Principe Yarikh”; ARTU, 260: “his Highness Yarikhu”; Margalit (1989a) 163: “His Majesty, the Moon-god”; Parker, UNP, 75: “Prince Yarikh”; Pardee, CS I, 354: “prince Yariu”; Dietrich and Loretz, TUAT III/6, 1300: “des Fürsten Jarich”; RTU, 307: “Prince Yarih”; DULAT, 979: “Prince DN.” 2 [Cf. epithets of the Akkadian moon god Sîn comprising semantically equivalent components such as rubû “ruler, prince” and etellu “prince, lord.” E.g., mutanpu pû etellu d Sîn . . . rubû pû “the waxing, resplendent lord, Sîn . . . the resplendent prince” (Perry, Sin No. 5a:3–4).—JNF]

EPITHET 53 zbl mlk llmy “the prince, the eternal king” Epithet of y pn (1.22)

Contexts 1. KTU2 1.22:I:10 m 5 km . bm km .am . qym.il 6 blsmt . m . y[[x]]b . m .il . mtm

There, (standing) shoulder to shoulder, are the brothers, The assistants of Ilu as military scouts / messengers;1 There is Yb-name-of-Ilu, the manly one,

1 Professor Cohen notes as follows: “1. DULAT, 505 denes lsmt as follows: ‘fem. n. “haste, alacrity” (< lsm, Akkadian lismu AHw, 555, CAD, L, 208).’ According to CAD, L, however, Akkadian lismu means ‘race’ (cf. CDA, 183: ‘running, race’), and there is no other Akkadian noun from this root with the meaning ‘haste, alacrity.’ ‘Alacrity’ is a mental state of ‘eagerness, clearheadedness or swift thinking’ and has no semantic relationship with the physical actions of ‘running, race.’ ‘Haste’ is semantically related to ‘running,’ but, like ‘alacrity,’ does not t the context of the Ugaritic text, which describes minor deities with military roles. The correct interpretation of lsmt is undoubtedly ‘military scouts, messengers’ < Akkadian l simu ‘express messenger, (military) scout’ (CAD, L, 106–107). The Ugaritic term is thus equivalent to Biblical Hebrew μyxr ‘runners, messengers, gendarmes of the king’ (HALOT, 1208), likewise a technical military/royal service term. For a discussion of Hebrew r = Akkadian l simu, see Elgavish (1998), 42–44. 2. As noted above, CAD, L, 106 denes the technical military/royal service term l simu as ‘express messenger, (military) scout.’ CDA, p. 178 similarly notes that the cognate verb las mu ‘to run’ occurs in Neo-Assyrian with the meaning ‘to serve as a runner,’ specically referring to army service (cf. the examples in CAD, L, 106, s.v. las mu, meaning 3). Such a military usage is appropriate for the present text, which refers to such minor deities such as ‘mq, the hero of Balu and the warrior of Anatu’ and ‘Ypn the mighty.’ Furthermore, in the title SUKKAL (LÚ.)KA4 (CAD, L, 107, meaning j), l simu (written KA4) occurs in collocation with SUKKAL ‘vizier,’ the latter a well known role of minor deities in Mesopotamia (see AG, 146–149; CAD, S, 358–359), and a minor deity dLsimu is in fact attested (CAD, L, 107, meaning g). 3. Ugaritic lsmt would appear to derive directly from Akkadian l simu, the latter attested in the Akkadian of Ugarit (see Ug V 164:34’–35’ [cf. CAD, L, 106, lex. sect.]). This is indicated by the exceptional m. pl. sufx t < Akkadian -tu, which is the usual form of the m. pl. sufx in nouns in the Akkadian of Ugarit (see Huehnergard [1989], 145–146). Most signicantly, Huehnergard, ibid., 146 notes that ‘most of the relevant forms are nouns denoting occupations,’ as is lsmt. Although the specic plural form l simtu is not as yet attested in the Akkadian of Ugarit, it is known fom Old Akkadian (see CAD, L, 106). Additional loanwords in Ugaritic denoting occupations include

170 yb . brkn . m .il . zrm m . mq . rpu . bl . mhr bl 9 w mhr . nt .

7 8

m . y pn . yl 10 y . zbl . mlk . llmy .

epithet 53 The blessed2 Yb-name-of-Ilu, the hero; There is mq, the hero of Balu, The warrior of Balu and the warrior of Anatu; There is Ypn the mighty, The prince, the eternal king.

Most scholars render zbl as “prince,” or the like, similar to the above translation, but there is little consensus as to the interpretation of mlk llmy.3

Parallels to the Epithet Context 1: yly // zbl mlk llmy.

Discussion The epithet zbl mlk llmy “the prince, the eternal king” occurs once in Ugaritic literature and refers to the minor divine being Ypn. The existence of this deity is disputed. Many scholars interpret y pn as a verb.4 The key to the understanding of y pn as a proper name lies in the literary structure of lines 4–10. The section comprises four bicola, each beginning with the word m “there.” In the rst bicolon (lines 4b–6a), rb nky “chief of accounts” (< Akk. rab nikkass[DULAT, 631]), rb “inspector” (< Akk. r biu [cf. DULAT, 731]) and m rl “watchman, guard” (< Akk. ma ru + Hurr. -ul[DULAT, 529]). Cf. Kaufman (1974), 165 and p. 166, Table 1, who notes that names of professions constitutes one of the largest groups of Akkadian loanwords in Aramaic. 4. The preposition b is thus to be understood as a beth essentiae (Gesenius, §119i). For additional examples in Ugaritic, see DULAT, 199, meaning 5 (‘modal relationship: “as / in the manner of ” ’) and ibid., p. 202, meaning 5.” 2 The word brkn is here analyzed as a G pass. part. brk + the enclitic particle n. For this particle, see UG, 823–825. 3 MKT, 85: “der Vezir des Königs von llm”; TO I, 475: “prince . . . la royauté sur . . .”; PLM, 31: “the Prince king llmy”; Pope (1977), 167: “Prince MLK the Wise”; Ribichini and Xella (1979), 153: “il principe, il re, l’usurpatore”; L’Heureux (1979), 153: “Royal princes of (?)”; MLC, 423: “el príncipe regio, eternal”; Good (1981), 118: “the prince, eternal King”; Spronk (1986), 171: “the highness, the king, the unrelated”; ARTU, 272: “the highness, the king, the usurper”; Dijkstra (1988), 47: “his highness, the king of LLM”; Lewis, UNP, 203: “the eternal royal princes” (see also idem [1996], 130); Dietrich and Loretz, TUAT III/6, 1312: “der Fürst, der König von llm”; RTU, 321: “the prince of eternal kingship.” DULAT, 158: “the royal prince, eternal” (contrast DULAT, 554: “the prince, eternal king”). 4 See below, n. 5, p. 174.

epithet 53

171

the subject is a group of divine beings referred to as am “the brothers,” who are said to be km bm km “(standing) shoulder to shoulder.” It is thus likely that the following three similarly structured bicola amplify the subject of the rst. I.e., yb m il (line 6), mq (line 8) and y pn (line 9) are all members of the divine am “brothers.” mq, in fact, occurs in the Ugaritic theophoric personal name bnmq, lit. “Son-of-mq,”5 and is to be identied with the Mesopotamian deity Sumuqan.6 The expression yb m il “Yb-name-of-Ilu” would seem to be structurally equivalent to trt m bl “Atartu-name-of-Balu” (KTU2 1.16:VI:56), which implies that yb is an independent divine name. If both yb and mq are indeed divine names, then the same is surely true for y pn as well.7 The epithet zbl mlk llmy is composed of two independent components. The rst, zbl “prince,” occurs as a component in a number of epithets referring to various deities.8 The second, mlk llmy “eternal king,” occurs only here. Whereas the basic meaning of zbl “prince” is not disputed,9 there is no scholarly consensus with regard to either element in mlk llmy.10 Most scholars translate mlk as either “king” or “royal,” or the like.11 Pope, however, interprets mlk as a proper name equivalent to the biblical Molekh. The element llmy has incited an even greater debate. Pope derives llmy from Arabic all miyyun “(very) wise.”12 De Moor, on the other hand, analyzes both llmy and the related term llmn (KTU2 1.1:IV:5; 1.161:7, 24) as ll “child” + the interrogative pronoun my / mn “who,” i.e., “whose-child?” According to de Moor, the term was used to denote an usurper.13 Both interpretations have been refuted by Good.14 Some scholars interpret llmy as a nisbe adjective based on an 5

For references, see DULAT, 233. See the discussion of mhr bl (Ep. 72). 7 If this analysis is correct, the bicolon referring to yb m il (lines 6b–7) contains the divine epithets mtm “the manly one (+ enclitic m)” // zrm “the hero (+ enclitic m).” Both are otherwise attested as components of Ugaritic divine epithets (see Epithets 78 and 62, respectively). Nevertheless, due to the philological difculties posed by this bicolon it is not clear whether they refer to Yb (as provisionally interpreted here) of Ilu, and the terms are hence not treated in the present study (see the Introduction, §3.4). 8 See Component LII. 9 For this component , see the discussion of zbl bl (Ep. 49), above. 10 Cf. above, n. 3, p. 170. 11 Cf. above, n. 3, p. 170. 12 Pope (1977), 171–172. 13 De Moor (1976), 342. See also Ribichini and Xella (1979), 153; Xella, TRU, 285; Spronk (1986), 174–175. 14 Good (1981), 118–119. Cf. also Cooper (1987), 4, n. 43. Note further that de Moor’s comparison with Biblical Hebrew ym tb “daughter of whom” (Gen. 24:23,47) is certainly irrelevant, as the biblical context has nothing to do with usurpation and the 6

172

epithet 53

(unknown) place name llm,15 but this interpretation likewise is unacceptable because the alleged place name llm is otherwise unattested.16 As noted by de Moor and others, llmy is to be compared with llmn, which occurs as the second component of the unidentied divine epithet r llmn.17 The latter is twice attested in KTU2 1.161 (lines 7,23–24), each time in parallel with names of other beings who are together classied as rpim qdmym “the ancient rpum,” undoubtedly referring to the legendary ancestors of the Ugaritic dynasty. The collocation of the epithets llmn and qdmym “ancient” suggests that llmn and, by extension, llmy are to be understood as “eternal” (< lm “eternity”), although the writing with two lamedhs remains to be explained.18 The component mlk llmy thus most likely means “the eternal king” and is equivalent to the compound component mlk lm “the eternal king” in the epithet

expression is not an epithet, but part of a question occurring within a dialogue, the complete phrase being ta ym tb “daughter of whom are you?” [In addition, the word l “suckling, child” is at best poorly attested in Ugaritic (see KTU2 1.19:IV:35 and parallels; cf. DULAT, 157–158), but judging from the Hebrew cognate it refers specically to an infant child and is not a generic term for “son” regardless of age, as would be expected in a term meaning “usurper.” Cf. the Akkadian designation of an usurper, m r l mamm na “son of a nobody,” which contains the Akkadian generic term m ru “son.” Note also that m ru l mamm na “son of a nobody” is attested in king lists, but not as a divine epithet.—JNF] 15 MKT, 85; Dijkstra (1988), 42; Dietrich and Loretz, TUAT III/6, 1312 quoted above, n. 2, p. 170; Healey (1978), 84. Cf. healey (1978), 86, n. 17. Healey alternatively suggests that the element llm- may mean “child of Lim,” deriving -lm- from the name of the Amorite deity L m (ibid., n. 17). The considerations concerning the use of l “suckling, child” discussed above in n. 14, pp. 171–172 speak against the latter proposal. 16 [Note, in addition, that Akkadian divine epithets such as ar m t Warîm “(Tipak) king of the land of Warûm” (OIP 43 148:22), ar Mariki “(Itrmr) king of Mari” (ARM 10 63:16) and ar Kutî “(Nergal) King of Kutha” (CT 25:37:18) suggest that the expected structure of the epithet would be mlk X “king of X” (X = a place name). For additional examples, see AG, 233, 235–237. This is in fact a common type of Ugaritic royal epithet, to the total exclusion of epithets of the form mlk + nisbe adjective relating to a place name. E.g., mlk ugrt “king of Ugarit” (KTU2 3.5:3–4), mlk gbl “king of Byblos” (KTU2 4.338:13), mlk  “king of Tyre” (KTU2 2.38:3), mlk amr “king of Amurru” (KTU2 2.72:17), mlk mrm “king of Egypt” (KTU2 2.81:1). The same structure is predominant in the equivalent Biblical Hebrew and Akkadian royal epithets as well (cf. Seux, ER, 301–304). Although it does not seem plausible to the present author, an interpretation of  !"##$%&!$%&'()%"%*%""(+,'-'.%# $%&'#-)%"/.(&.0pn rules, viz., “king of the llm-ite(s),” is grammatically possible. Cf. “Sihon, king of the Amorite(s)” (Num. 21:21, etc.).—JNF] 17 See also Good (1981), 118–119, 120–121; Lewis (1989), 18. DULAT, 158, in fact, classies both vocables together as a single entry. 18 Cf. MLC, 423; Good (1981), 118; Lewis, UNP, 203; RTU, 321; DULAT, 158. For a discussion of the morphology of llmn/llmy, see Good, ibid., 118–119, 120–121. Caquot TO I, 475, note (y) suggests emending the text to mlk l{l}my “ma royauté éternelle,” but the related term, llmn, is consistently written with two lamedhs.

epithet 53

173

rpu mlk lm “the hero, the eternal king” (Ep. 98). Cf. Ps. 29:10, which describes YHWH’s kingship in similar terms: lm òh bvyw bvy lwbml òh μlw[l “The Lord sat enthroned from before the Flood; the Lord sits enthroned, king forever.”19 Arabic terms such as b qin “Everlasting” and abadiyyun “Eternal” similarly occur as epithets of Allh.20

19 For the correct interpretation of this verse, see Cohen (1988–89); idem (1989), 18–20 and Tsumura (1988). 20 For these and other semantically related Arabic divine epithets, see Gimaret (1988), 163–190, 323.

EPITHET 54

yly “the mighty” Epithet of y pn (1.22)

Contexts 1. KTU2 1.22:I:9–101 m 5 km . bm km .am . qym.il 6 blsmt . m . y[[x]]b . m .il . mtm 7 yb . brkn . m .il . zrm 8 m . mq . rpu . bl . mhr bl 9 w mhr . nt . m . y pn . yl 10 y . zbl . mlk . llmy .

There, (standing) shoulder to shoulder, are the brothers, The assistants of Ilu as military scouts / messengers; There is Yb-name-of-Ilu, the manly one, The blessed Yb-name-of-Ilu, the hero; There is mq, the hero of Balu, The warrior of Balu and the warrior of Anatu; There is Ypn the mighty, The prince, the eternal king.

2. KTU2 1.22:II:12 12 y pn . y[ly . ]

Ypn the mig[hty . . . ]2

Scholars who interpret y pn yly as a divine name + epithet understand

yly as either a reference to the physical strength and prowess of Ypn,3 as in the above translation, or as a gentilic adjective “the Hayilite.”4 Others do not consider y pn to be a divine name, but generally interpret

yly as “mighty one” or “soldier(s),” or the like.5

1 For philological notes to this context, see the discussion of zbl mlk llmy (Ep. 53) and notes 1, p. 169–170, 2, p. 170 and 7, p. 171 and the Introduction, §3.4. 2 Virtually all scholars accept this restoration, which is most likely given that both contexts occur in the same text. For an exception, see RTU, 319. 3 MLC, 423: “Yapnu, el luchador”; RTU, 321: “Yahipan the valorous.” DULAT, 381: “PN, the ghter.” 4 Dijkstra (1988), 47: “Yahupan, the Hayilite”; Dietrich and Loretz, TUAT III/6, 1312: “Ypn, der Hayilite.” Cf. MKT, 85: “Jpn, [sic] ”l”.” 5 LC, 128: “will he surrounded by my power”; TO I, 475: “un vaillant, ô . . ., empoignera” (reading: y pn yl y); Pope (1977), 167: “comes the Mighty One”; L’Heureux (1979), 153: “are stationed my retainers”; Spronk (1986), 171: “rustled the host of the lth” (reading: y pn yl ); ARTU, 272: “rustled the host of the lth”; Lewis, UNP, 203: “armed forces encircle (?).”

epithet 54

175

Parallels to the Epithet Context 1: yly // zbl mlk llmy.

Discussion The epithet yly “the mighty” occurs twice in Ugaritic literature and refers to the minor divine being Ypn.6 Most scholars relate the vocable to Biblical Hebrew lyj “strength” and Arabic aylun “strength,” regardless of their interpretation of y pn.7 Such an etymology is semantically appropriate for a divine epithet.8 Cf. the epithet components aliy “mighty,” aliyn “almighty,” gr “powerful,” gr “powerful,” mhr “warrior,” and r “mighty.”9 The nal y is presumably the nisbe sufx, which also occurs in the third component of the parallel epithet zbl mlk llmy (Ep. 53). Cf. Arabic  l- ayli “who has power,” which occurs in the phrase allahumma l- ayli -addi “God, Who Has Intense Power.”10

For this proper name, see the discussion of the parallel epithet, zbl mlk llmy (Ep. 53). Cf. DULAT, 381. 8 Cf. the use of Arabic aylun “power” (= awlun “power”) and the synonym quwwatun “strength” in the common phrase l  ayla (/ awla) wa-l quwwata ill bi-ll hi “there is no power and no strength except in God.” 9 Components IX, X, XXXIX, LXXX, and XCIX, respectively. 10 See Lis n al-arab, Vol. XI, 196; T al-ars, Vol. XXXVIII, 385. 6 7

EPITHET 55

rn br(m) “ôrnu the spellcaster” Epithet of rn (1.169)

Contexts 1. KTU2 1.169:9–101 aphm 9 kpm . dbbm ygr . rn 10 brm . w lm . dtm .

Furthermore, (regarding) the sorcerous accusations: May ÅôrÉnu the spellcaster expel (them), And (so) the youth, the expert (in magic)!

Most scholars do not interpret rn br(m) as an epithet. The component

br(m), often translated “companions,” or the like, is usually taken as the direct object of the verb ygr “may he (ôrnu) expel.”2

Parallels to the Epithet Context 1: rn brm // lm dtm.

Discussion The epithet rn br(m) “ôrnu the spellcaster” occurs once in the Ugaritic corpus and refers to ôrnu, a god known primarily on the basis of his role in magical texts from Ugarit (in particular, the present

1 The translation and general interpretation of this passage follows Ford (2002b), 155, 182–186. 2 Avishur (1981), 16: Horon will expel the binders”; Xella (1984), 116: “scacci Horon, gli stregoni”; ARTU, 185: “Let Horonu be a friend”; Dietrich and Loretz, TUAT II/3, 335: “Horon die Genossen vertreiben”; Caquot, TO II, 57: “Que oron chasse (ces) compagnons(-là)”; Fleming, CS I, 302: “(Horon) shall expel . . .—Horon, the magician”; RTU, 447: “may Horon expel (your) familiars”; CR, 385: “may . . . also cast out . . .: 'or nu his associates”; TR, 877: “'ôr nu les chassera, Les compagnons” (RCU, 160: “'ôr nu will drive them out, Even the companions”); DULAT, 353: “may DN cast out the associates.”

epithet 55

177

text and the snake incantation KTU2 1.100), Egypt and Arslan Tash.3 It corresponds to kr(m) brk “Kôaru your spellcaster” (Ep. 65), an epithet of Kôaru wa as su, the god of wisdom (including magic) and craftsmanship. Comparison with the two parallel epithets kr(m) brk “Kôaru your spellcaster” (Ep. 65) // ss dtk “ as su your expert (in magic)” (Ep. 58), indicates that in the present context the nal m in

brm “the spellcaster” // dtm “the expert (in magic)” is in each case an enclitic m.4 The magical nature of the two parallel terms br // dt in KTU2 1.169 was rst recognized by Avishur, who compared the terms (which he translated “binders” // “soothsayers”) with the Biblical Hebrew parallel terms rbj rbj “one who casts spells” // yn[dy “familiar spirit (Avishur: wizard)” [Deut. 18:11].5 Avishur’s general interpretation clearly ts the broader context of KTU2 1.169, an incantation against sorcery. Smith subsequently applied Avishur’s interpretation to brk // dtk in KTU2 1.6:VI:49–50, which he translated “your spell-caster” // “your knower (i.e., one who knows ghosts or spirits).”6 The term br “spellcaster” is an appropriate attribute of both ôrnu and Kôaru as gods of magic.7 Akkadian mam u “exorcist” and ipu “exorcist” similarly occur as epithets of the Mesopotamian gods of magic, Ea and Marduk/Asallui. For example, mama ipu Asallui “Asallui, the exorcist, the conjurer.”8

3

See Rüterswörden (1999), 425–426 and the bibliography cited therein. See Ford (2002b), 182–183. For the enclitic m in general, see Cohen (2004b) and the bibliography cited therein. 5 Avishur (1981), 16, 22–23. 6 Smith (1984). 7 See further Ford (2002b), 182–186 and the bibliography cited therein. For dt “expert (in magic),” see the discussion of lm dtm (Ep. 90). 8 IVR2 56 III 49. See Ford (2002b), 183. 4

EPITHET 56

r “the dexterous one” Epithet of kr (1.92)

Contexts 1. KTU2 1.92:17 16 tl m yr . ggn . [ k[]r r . ssm [

] ]

She gives Yariu to eat . . . [. . .], Kôaru the dexterous one (and) as su [. . .].

As opposed to the present translation, most scholars render the epithet as “the craftsman,” or the like. There is no consensus regarding the syntactic relationship of r with the following word ssm.1

Parallels to the Epithet Because of the lacuna, it is not possible to determine the parallelistic structure of the sole context.

Discussion The epithet r “the dexterous one” occurs once in the Ugaritic corpus and refers to Kôaru, the god of wisdom and craftsmanship. It is semantically equivalent to hyn d r yd(m) “Hayynu, the one of the dexterous hand(s)” [lit. “Hayynu, who is dexterous with respect to the hand(s)”] (Ep. 48), which similarly refers to Kôaru and as su. The word r is

1 De Moor (1986), 226: “Ko[tharu], the artisan among the intelligent”; Margalit (1989b), 71: “Ko[thar], He who fashions skillfully”; Caquot, TO II, 34: “comme les experts ont fa(onné”; Dijkstra (1994), 117: “Kothar, the smith, and Khasis”; RTU, 373: “Ko[thar the cra]ftsman. Hasis”; DULAT, 371: “DN the craftsman” (for ssm, see p. 411, s.v. ss, where it is tentatively interpreted as the divine name as su + enclitic m).

epithet 56

179

likely a (nominalized) adjective identical to r “dexterous” in hyn d r ydm “Hayynu, the one of the dexterous hands” (Ep. 48). The cognate noun r “craftsman” is also conceivable.

r “the dexterous one” or the cognate r “craftsman” is also attested in texts from Ugarit as a component in personal names.2

2

PTU, 28, 136; Arnaud (1998), 159.

EPITHET 57

tk dgn “scion of Dagnu” Epithet of bl (1.10)

Contexts 1. KTU2 1.10:III:341 ql . lbl . ttnn 33 brt.il. b[r o]l 34 wbr . tk . dgn

32

She calls out to Balu: Receive the wonderful good news,2 O Balu, Receive the good news, O scion of DagÉnu.

There is today a scholarly consensus that the epithet is to be rendered as “scion of Dagnu,” or the like, similar to the above translation.3

Parallels to the Epithet Context 1: bl // tk dgn.

Discussion The epithet tk dgn “scion of Dagnu” occurs once in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. It is the semantic equivalent of another, better attested epithet of Balu, bn dgn

1 The reading of line 33 follows UNP, 186. Tropper, UG, 572 similarly reads: brt il br bl. Cf. RTU, 160. KTU2 reads brt . il . brt . bl Cf. DULAT, 243, where brt . bl is emended to br{t}.bl. 2 Most scholars agree that il here expresses the superlative and does not refer to the head of the Ugaritic pantheon. Cf. RTU, 160, n. 33; UNP, 186; TO I, 288, note (i); and contrast DULAT, 51, s.v. il (I), meaning 2d. For the equivalent use of Biblical Hebrew ,la, μyhla and hy, see Cohen (1996b), 304–305 and notes 60–61 and the references cited therein. The verb b[r] “receive good news” is tentatively taken as a rare Dp-stem imperative, following DULAT, 243. Tropper, UG, 572 analyzes the form as a G-stem imperative “freue dich.” 3 Ginsberg, ANET, 142: “Son of Dagon”; CML1, 119: “scion of Dagon”; TO I, 288: “rejeton de Dagan”; PLM, 121: “scion of Dagon”; MLC, 474: “progenie de Dag nu”;

epithet 57

181

“the son of Dagnu” (Ep. 28).4 Both epithets occur only as the secondposition phrase after the divine name bl. The component tk “offspring, scion” is apparently a G passive participle, or the like, from a root tk “to sire, to exercise authority, to control.”5 The same root occurs in the epithet lpn tkk “the sagacious one, your sire” (Ep. 68), where tk is most likely a G active participle (see the discussion ad loc.).6 Semantically, tk dgn “scion of Dagnu” corresponds to Akkadian divine epithets such as ilitti dAur “(Anu) progeny of Aur.”7

ARTU, 115: “child of Daganu”; Parker, UNP, 186: “offspring of Dagon”; RTU, 160: “Scion of Dagan”; DULAT, 375: “offspring of DN.” Exceptionally, MKT, 54: “den Gebieter Dagon”; du Mesnil du Buisson (1978), 63, n. 44: “géniteur du blé”; Wyatt (1992), 415: “Ruler of the Rain” (later abandoned—see RTU, 160, n. 34). 4 Virolleaud (1936c), 172; Pardee, CS I, 243, n. 13. For the god Dagnu in the ancient Near East in general, see now Crowell (2001) and Feliu (2003). 5 Cf. de Moor (1969), 179, who claims that tk in the present epithet literally means “he who has to obey to the patria potestas.” Many scholars interpret t tk in KTU2 1.6: VI:46 as a verb “you rule” from the same root. See, for example, de Moor (1969), 179; Pardee, CS I, 273, n. 279; Wyatt, RTU, 144, n. 120; DULAT, 375 (“you subdue”). 6 Virolleaud (1937b), 5 compares the Arabic pair w lidun “father”: waladun “son.” 7 K 100, 11 (quoted from AG, 87). For additional examples, see AG, 87–88.

EPITHET 58 ss dtk “ as su, your expert (in magic)” Epithet of ss (1.6)

Contexts 1. KTU2 1.6:VI:50 48 dk .ilm . hn . mtm 49 dk . krm . brk 50 wss. dtk

Your (apu) company are the gods, Behold, the dead are your company, (As well as) Kôaru, your spellcaster, And šasÑsu, your expert (in magic).

As opposed to the above translation, most scholars render the expression as “ as su (is) your acquaintance,” or the like.1 It is usually not considered an epithet.

Parallels to the Epithet Context 1: ilm // mtm // krm brk // ss dtk.

Discussion The epithet ss dtk “ as su, your expert (in magic)” occurs once in the Ugaritic corpus and refers to as su, a by-name of Kôaru, the god of wisdom (including magic) and craftsmanship. It corresponds to lm dtm “the youth, the expert (in magic)” (Ep. 90), an epithet of ôrnu, a

1 Ginsberg, ANET, 141: “Khasis thine intimate”; CML1, 115: “Khasis was thy friend”; KME, 76: “Chasisu dein Genosse”; MKT, 23: “ss dein Genosse”; TO I, 270: “Khasis, ton intime”; PLM, 17: “ asis, thine acquaintance”; CML2, 81: “Khasis your intimate”; MLC, 235: “asisu tu conocido”; AD, 146: “Khasis ti è alleato”; ARTU, 99: “Khasisu your intimate”; Smith, UNP, 164: “Hasis your diviner”; Pardee, CS I, 273: “ as su whom you know well”; Dietrich and Loretz, TUAT III/6, 1197: “Chasis dein Liebling”; RTU, 144: “Hasis is your companion”; DULAT, 260: “DN your acquaintance.”

epithet 58

183

god known primarily from his role in magical texts.2 For dt “expert (in magic),” and its semantic equivalent in Akkadian divine epithets, see the discussion of lm dtm (Ep. 90) and the bibliography cited therein. See also the discussion of the parallel epithet kr(m) brk (Ep. 65).

2

Cf. Smith (1984).

EPITHET 59 tnm bl “son-in-law of Balu” Epithet of yr (1.24)

Context 1. KTU2 1.24:25–26 w 24 yn rb . mlk q . l 25nmn .ilm l tn26m . bl

And rb, the (divine) patron of (summer) fruit, responded: O most handsome of the gods, O son-in-law of Ba{lu.

The majority of scholars translate the epithet (together with the preceding l ) as “O son-in-law of Balu,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: nmn ilm // tnm bl.

Discussion The epithet tnm bl “son-in-law of Balu” occurs once in the Ugaritic corpus and refers to the moon god Yariu. Some scholars take ltnm bl to mean, “become son-in-law to Balu,” or the like.2 The parallelism

1 Ginsberg (1939), 324: “O son-in-law of Bal”; CML1, 125: “O son-in-law of Baal”; TO I, 393: “ô gendre de Baal”; PLM, 66: “O son-in-law of Baal”; CML2, 129: “o son-in-law (to be) of Baal”; ARTU, 144: “o son-in-law of Balu”; Dietrich and Loretz, TUAT Erg., 206: “oh Schwiegersohn des Baal.” Cf., Marcus, UNP, 217: “O brotherin-law of Baal.” Differently, KME, 78: “wohlan, werde Schwiegersohn des Baal”; MKT, 64: “Willst du Schwiegersohn Baals werden”; Herrmann (1968), 15,17: “Um Schwiegersohn zu werden des Baal”; MLC, 459: “Hazte yerno de Balu”; RTU, 338: “become son-in-law to Baal”; DULAT, 413: “make yourself a son-in-law of DN.” 2 See above, end of n. 1, p. 184.

epithet 59

185

with lnmn ilm “O most handsome of the gods” (Ep. 83), however, suggests that the l is the vocative particle in the present expression as well.3 The epithet apparently derives from rb’s proposal that Yariu wed Pdry, the daughter of Balu (lines 26–27). References to relationships stemming from marriage otherwise occur in ybmt limm “the (divine) sister-in-law associated with the peoples (?)” (Ep. 60) and mt mt “husband, husband” (Ep. 78). The Akkadian cognate at nu “relative by marriage (son-in-law, brother-in-law, bridegroom)” occurs with reference to gods (with the meaning brother-in-law), although to the best of the present author’s knowledge it is not attested in divine epithets.4 For the use of the Akkadian feminine equivalent kallatu “daughter-in-law” in divine epithets, see the discussion of ybmt limm (Ep. 60).

3 See already Singer (1948), 3, 5–6 (while this case is here labeled “doubtful,” both cases are still listed and translated as vocatives). Cf. also UG, 826, 827–828, 844. 4 See CAD, , 148, s.v. at nu, meaning (b); AHw, 335b; CDA, 112.

EPITHET 60 ybmt (/ymmt) limm “the (divine) sister-in-law associated with the peoples (?)” Epithet of nt (1.3; 1.4; 1.7; 1.10; 1.17; 1.101)

Contexts 1. KTU2 1.3:II:33 (= 1.101:15–16) tr  . ydh . bt 33lt .nt . The maiden Anatu washes her hands, ubth . ybmt . limm The (divine) sister-in-law associated with the peoples (?) (washes) her ngers. 2. KTU2 1.3:III:12 (= 1.7:25 [reconstructed])1 11 w . rgm . l btlt . nt And say to the maiden Anatu, 12 ny . l ymmt . limm Tell the (divine) sister-in-law associated with the peoples (?)2 3. KTU2 1.3:IV:22 21 w tn . btlt . []nt . tb 22 y[bmt.] limm

1

And the maiden Anatu responded, The (divine) sis[ter-in-law] associated with the peoples (?) answered.

Several scholars believe that this context also occurs in the fragmentary text KTU2 1.7:25. See KTU2, 30, n. 1, where reference is made to the parallel between KTU2 1.7:25–33 and KTU2 1.3:III:11–29. This view is accepted here and KTU2 1.7:25 has accordingly been added to the list of contexts. See also CML1, 118–119; RTU, 150. 2 Almost all scholars consider ymmt limm and ybmt limm as variants of the same term. Some believe that ybmt derives from an original ymmt. This view was rst propounded by Albright (1938a), 19, n. 6, who saw ybmt as the result of the dissimilation of -mm- in ymmt “progenitress.” Løkkegaard (1953), 226, n. 59 proposed a phonetic development of ymmt > ymbt, akin to *m > p (m > b/p), followed by metathesis of ymbt > ybmt. He is followed by Wyatt (1992), 418. Most scholars, however, consider the hapax legomenon ymmt to derive from the better attested ybmt (: Heb. hmby*). Cf., for example, Smith, UNP, 168, n. 60, who explains ymmt as “apparently an oral error [for ybmt—AR] involving bilabial consonants.” Sivan, GUL, 28, citing Fronzaroli, suggests that the form ymmt “may be due to the partial [sic] assimilation of b to the following m, although there is a vowel between the two consonants.” Tropper, UG, 156 likewise posits assimilation (read: *b>/m/), or possibly a simple scribal error. The assimilation of b > m, in effect the nazalization of the b, seems the most likely explanation of the form ymmt.

epithet 60 4. KTU2 1.4:II:15–163 b ni .nh . w tphn 13 hlk . bl . a{t}rt. 14 k tn . hlk . btlt 15 nt . tdrq . ybmt 16 [limm] . 12

5. KTU2 1.10:I:15 14 [ btlt . ] nt 15 [ ybmt]. limm 6. KTU2 1.10:III:3 2 alp . l btlt . nt 3 w ypt . l ybmt . lim[m] 7. KTU2 1.17:VI:19 w tn . qtk . m 19[btlt .] n[t .] qtk . ybmt . limm 8. KTU2 1.17:VI:25 ybl . qt . l nt 25 qt . l ybmt . limm .

187

Lifting up her eyes she looked, Airatu indeed saw the approach of Balu, (She saw) the approach of the maiden Anatu, The stride of the (divine) sister-in-law [associated with the peoples (?)]. [. . . the maiden] Anatu, [. . . the (divine) sister-in-law] associated with the peoples (?). A bull for the maiden Anatu, And a calf for the (divine) sister-in-law associated with the peoples (?). And give your bow to [the maiden] Ana[tu], Your arrows to the (divine) sister-in-law associated with the peoples (?). May he make a bow for Anatu, Arrows for the (divine) sister-in-law associated with the peoples (?).

There is no consensus as to the translation of this epithet.4

3 This context is to be distinguished from KTU2 1.3:IV:39–40: hlk.ath.bl.yn. // tdrq ybnt.abh “Balu sees the approach of his sister // the stride of the . . . of his father.” ybnt is possibly a conation of bnt “creature” and ybmt. Cf. del Olmo Lete and Sanmartín, DULAT, 951–952, who posit a form yqtlt from the root bny with the same meaning. TO I, 172, note (b), likewise posits a conation of ybmt (limm) with bnt but considers the latter to be an (otherwise unattested) by-form of bt “daughter.” Alternatively, ybnt may be a phonetic variant of ybmt (cf. ymmt) resulting from a partial assimilation of mt > nt (cf. Tropper, UG, §33.135.2). For additional proposals and bibliography, see Pardee, CS I, 253, n. 96; DULAT, 951. In any case, ybnt abh would appear to be an epithet of Anatu, but it is not included in the present study due to the textual uncertainty (cf. Introduction, §3.5). 4 Virolleaud (1937a), 99: “la Protectrice des peuples”; Ginsberg, ANET, 136: “Yabamat / Yamamat Liimmim”; CML1, 85: “the sister-in-law of rulers”; MKT, 26: “die >bmt der Völker”; KME, 28: “die Schwägerin der Völker”; de Moor (1969), 180: “the nubile Widow of the Limites”; Lipiski (1971), 91–92: “Génitrice des peuples”; TO I, 161: “ybmt limm”; PLM, 78: “the Progenitress of Heroes”; CML2, 48: “the sister-inlaw of peoples”; MLC, 182: “la «Pretendida de los pueblos»”; AD, 99: “la Fidanzata delle genti”; ARTU, 7: “the Wanton Widow of the Nations”; Margalit (1989a), 150: “the levirate-wife of (DN) Lim”; Parker, UNP, 60: “the Sister of LIMM” (idem, 182: “the

188

epithet 60 Parallels to the Epithet

Contexts 1–3, 5–7: btlt nt // ybmt (/ ymmt) limm. Context 4: bl // btlt nt // ybmt limm Context 8: nt // ybmt limm.

Discussion The epithet ybmt limm “the (divine) sister-in-law associated with the peoples (?)” occurs ten times in the Ugaritic corpus5 and refers to Anatu, goddess of war, love and fertility. Most scholars relate ybmt to Biblical Hebrew hmby* “sister-in-law.” Many accordingly render the term as “sister-in-law.”6 Albright proposed “progenitress,” similarly referring to the masculine correspondent μby “husband’s brother (obligated to marry a woman after her husband’s death).”7 He is followed by a number of scholars.8 His interpretation presupposes a connection between the present epithet and the institution of levirate marriage. The same is true for translations such as “the levirate-wife” or “the Wanton Widow.”9 Both Hebrew hmby* “sister-in-law” (Ruth 1:15) and Akkadian yab mu “brother-in-law” (see AHw, 1565), however, also occur in contexts having no connection with levirate marriage, and there is no objective reason to posit such a connection in the present epithet.10 Del Olmo Lete and Sanmartín posit an unprecedented semantic development “sister-in-law—widow of the

Sister of Peoples”); Smith, UNP, 108: “the In-law of the Peoples”; Pardee, CS I, 251: “the sister-in-law of Limu”; Dietrich and Loretz, TUAT III/6, 1139: “die Schwägerin der Sippen”; RTU, 75: “the Beloved of the Powerful One”; Fox (1998), 284: “Sister-inLaw of the Terrible Ones (gods)”; DULAT, 951: “The Intended of the people.” 5 Once in the form ymmt limm (see above, n. 2, p. 186). 6 See above, n. 4, pp. 187–188. 7 Albright (1938a), 19, n. 6. 8 Dahood (1965a), 313–314; idem (1965c), 60; idem (1968a), 143; UT, 408; Lipiski (1971), 92. Similarly, Hvidberg-Hansen (1979), I, 100 and II, 138, n. 296: “la mère des peuples” or “l’Aïeule des peuples”; Cassuto, GA, 64–65: “mother of nations.” 9 See n. 4, pp. 187–188. 10 For a detailed discussion of these passages and of the use of the root ybm im Biblical Hebrew and Akkadian in general, see Cohen (forthcoming), §III.6. 11 DULAT, 951, following MLC, 182 and AD, 99 (see n. 4, pp. 187–188). 12 See provisionally the bibliography cited in ARTU, 84, n. 408; Walls (1992), 102– 103, 106–107; DULAT, 950–951.

epithet 60

189

brother” > “engaged, intended.”13 The internal Ugaritic evidence for the root ybm in KTU2 1.6:I:30–31 and KTU2 1.16:II:32 does not help to clarify the use of ybmt in the present epithet, since both contexts are fragmentary and there is no consensus as to their translation.12 Virolleaud also compared ybmt with Biblical Hebrew hmby*, but questioned the suitability of the meaning “sister-in-law” in the Ugaritic context. Based on the Sumerian divine name dE.KI, literally “le frère (c’est-à-dire le protecteur) de la terre,” he suggested that the epithet may mean “la protectrice des peuples.”13 Wyatt relates ymmt to Arabic yam matun, “pigeon, dove,” and suggests a translation “Dove” as a metaphor for a beloved woman.14 According to Wyatt, ybmt would be a phonetic variant of the original ymmt. The sole occurrence of ymmt, however, undoubtedly derives from the much better attested ybmt (see above, n. 2, p. 186). The majority of scholars analyze limm as the common noun “peoples, nations.”15 The word lim(m) with this meaning is otherwise attested in Ugaritic and in the latter case enjoys an undisputed Hebrew etymology, μymal “peoples.”16 Why Anatu would be called “the sister-in-law of the peoples,” however, is puzzling and a number of scholars have thus taken limm in the present context as a homograph. Pardee, for example, translates “the sister-in-law of Limu,” analyzing limm as the divine name Limu + enclitic m.17 Such an interpretation can be supported by Akkadian parallels (see below). Nevertheless, although well known from Mari (L m), this divinity is at present poorly attested at Ugarit and has no known relationship with Anatu.18 Wyatt proposes “the Beloved of

13

Virolleaud (1936b), 152, n. 1. Wyatt (1992), 417–418. In RTU, 75 he translates “the Beloved” based on the same analysis. Wyatt compares the Ugaritic term with the Biblical Hebrew PN hmymy ( Job 42:14). 15 See above, n. 4, pp. 187–188. 16 See DULAT, 487–488. 17 Pardee, CS I, 243, n. 12. Cf. Margalit (1980), 134–135. De Moor (1969), 183 similarly derives limm “the Limites, those belonging to the race of Limu” from the DN lim. According to de Moor, this group of divine beings was composed of Limu (= Dagnu) and his progeny, i.e., the next of kin of Anatu’s husband, Balu. De Moor subsequently interprets limm as “the Nations” (ARTU, 7). 18 For Limu in onomastica at Ugarit, see Herdner (1978), 7; Arnaud (1998), 154, 160; Pardee, RCU, 203, 209, n. 40. Herdner compares the divine name lim in the PN yrgblim with ybmt limm. DULAT, 488 discerns references to the god lim in the ritual texts KTU2 1.27:8 and 1.84:35. Both texts are very poorly preserved. Pardee, TR accepts the identication of limm in KTU2 1.27:8 as a DN (p. 361) but takes lim in KTU2 1.84:35 14

190

epithet 60

the Powerful One.”19 He derives lim “the Powerful One,” which he takes to be a title of Balu, from the root ly “to be strong, to overcome.”20 As noted by Wyatt, this interpretation is supported by the use of the same root in two other epithets of Balu, namely, aliyn bl “Balu the mighty one” (Ep. 15) and aliy qrdm “the mightiest of the heroes” (Ep. 14).21 Such an analysis of limm, however, entails problematic interpretations of ybmt. Wyatt’s interpretation of ybmt as “the Beloved,” based on the exceptional reading ymmt, is implausible (see above), whereas an interpretation of ybmt as “sister-in-law” would ignore the fact that Anatu is otherwise said to be Balu’s sister (at).22 Fox has recently derived limm from the root ym “to be terrifying” (Fox: “terrible”). He renders ybmt limm as “Sister-in-Law of the Terrible Ones (gods).”23 Fox’s syntactic analysis of ybmt limm is based on a comparison with ybm lilm in KTU2 1.6:I:31. The latter expression, however, occurs in a fragmentary context, and there is no assurance that it is indeed a divine epithet (of Balu), as claimed by Fox.24 Furthermore, the root ym in general and the resulting noun *imm in particular are otherwise unattested in Ugaritic and there is no semantic precedent in Ugaritic for a group of gods referred to as “the terrible ones.” The Ugaritic divine epithet tr r (Ep. 89) is admittedly often translated “Ataru the terrible,” but “mighty (?) Ataru” would appear more appropriate (see below, ad loc.). Ugaritic ybmt “sister-in-law,” while apparently equivalent etymologically to Biblical Hebrew hmby* and Akkadian yab mu, in this epithet semantically corresponds to Akkadian kallatu “daughter-in-law, sister-inlaw” in Akkadian divine epithets. The Akkadian term not infrequently

as the common noun “peuple” (p. 454). The fragmentary state of KTU2 1.27, however, renders the interpretation of limm uncertain (cf. the Introduction, §3.3). For additional bibliography on the god lim, Pardee (1989–90), 459. 19 Wyatt, RTU, 75. 20 Idem (1992), 417–419. Cf. Margalit (1980), 134–135, who takes limm as the god Lim (i.e., Limu), but identies him with Balu and proposes an etymology from the root ly [sic] “be strong.” 21 Wyatt (1992), 417 also tentatively considers liy, which occurs as a personal name in texts from Ugarit (see DULAT, 489), to be an epithet of Balu. 22 See KTU2 1.3:IV:39; 1.10:II:20. Gray (1979), 319, who likewise takes limm as an epithet of Balu, thus translates “the Sister of the Mighty One,” but there is no independent evidence in support of such an interpretation of ybmt. 23 Fox (1998). 24 Ibid., 284–285.

epithet 60

191

occurs in epithets of the form kallat X “daughter-in-law of X.”25 In most cases, the second component is a divine name. E.g., darpantu bltu rabtu rat dEnbilulu kallat dNudi[mmud] “arpan tu, the great lady, the wife of Enbilulu (Marduk), the daughter-in-law of Nudimmud (Ea).”26 This points to an interpretation of limm as the divine name Limu + enclitic m.27 As noted above, however, this divinity is at present poorly attested at Ugarit and has no known relationship with Anatu. In some examples of the Akkadian divine epithet kallat x “daughter-in-law of x,” however, the component x refers not to the father-in-law of the goddess, but to her place of residence, i.e., the temple or city of her father-in-law, the familial relationship being understood from the context. The goddess referred to as kallatu is then understood to be the “daughter-in-law” of an unnamed god. For example, Tamtu, the consort of Marduk’s son Nabû, is referred to as kallat É.SAG.ILA2 “the daughter-in-law (of Marduk) associated with the temple Esagila.”28 The Akkadian evidence does not provide a complete precedent for the Ugaritic usage for the following two reasons: (1) Akkadian kallatu, while clearly meaning in general both “daughter-in-law” and “sister-in-law,” is to the best of the present author’s knowledge is only extant with the former meaning when occurring in divine epithets; (2) As opposed to the clear connection between the unnamed father-in-law of the goddess and the place name following the term kallatu in the Akkadian epithets, there is certainly no such clear correspondence in the Ugaritic epithet. The Akkadian evidence does suggest, however, that ybmt “sister-in-law” need not be followed by the name of a specic deity. The interpretation of limm as “peoples” thus seems most likely, since the Ugaritic texts do indicate a relationship between the goddess and the lim(m) “people(s).” In KTU2 1.6:I:6 Anatu voices concern for the fate of the lim “people” after hearing of Balu’s death, whereas in KTU2 1.3:II:7 she is said to smite the lim p ym “the people(s) of the coast.” The epithet would presumably depict Anatu both as a divine sister-in-law of an unnamed deity or deities

25 26 27 28

CAD, K, 81; AG, 110–111. ABRT 1, 31 r. 22. See above, notes 17, p. 189 and 18, pp. 189–190. Streck Asb. 286 r. 14. Esagila was the temple of Marduk in Babylon.

192

epithet 60

and at the same time as having a special relationship of some sort with the human limm “peoples.”29 This special relationship may well be parallel to the relationship between YWHW and the μymal “peoples” in Ps. 9:9; 67:5.

29 I would like to thank Prof. Cohen for this comparison. It should be noted that Prof. Cohen realizes that there are several problems that remain with this comparison, as noted above, and that until they are resolved the present interpretation must be considered tentative. However, this is the only explanation that allows for understanding the two terms of this epithet according to their regular meanings in Ugaritic (limm) and Biblical Hebrew ( ybmt and limm). Prof. Pardee had kindly informed me that he does not accept Prof. Cohen’s comparison for two reasons. First, “the genitive expression should prima facie be taken at face value.” Second, “the simple fact that we presently have no data on a genealogical relationship between Anatu and Limu is an insufcient basis for rejecting this interpretation in favor of a strained interpretation of the phrase.” Here I would simply note that, just as the position of Anatu as a divine sister-in-law of an unnamed deity or deities is assumed without any textual evidence in Prof. Cohen’s interpretation, so too is the genealogical relationship between Anatu and the deity Limu assumed by Prof. Pardee without any independent textual witness. The reason for tentatively preferring Prof. Cohen’s suggestion is because the other part of his suggestion, i.e., the connection between Anatu and the human limm “peoples” is independently attested in at least two Ugaritic contexts (see above).

EPITHET 61 ydd “the beloved” Epithet of mt (1.5)

Contexts 1. KTU2 1.5:III:10 (= 1.5:III:19; 1.5:III:26) dm . mt . a[ ] Indeed, I shall invite Môtu [. . .], 10 ydd . b qr[b ] The beloved to the mids[t of . . .].1

Similar to the above translation, most scholars who translate the epithet render it as “the beloved,” or the like.2

Parallels to the Epithet Context 1: mt // ydd.

Discussion The epithet ydd “the beloved” occurs three times in the Ugaritic corpus (in KTU2 1.5:III:19 emended from yd ) and refers to Môtu, the god of death. Inasmuch as the present state of the text allows one to judge, all the contexts are identical and the epithet would appear to occur in parallelism with the divine name mt “Môtu.” The epithet is an abbreviation of the compound component ydd il “the beloved of Ilu,” which occurs in the well attested epithet of Môtu, ydd il zr “the beloved of

For  . . . bqrb “to invite . . . to the midst of,” cf. Tropper, UG, 777. Ginsberg, ANET, 138: column not translated; CML1, 104: “(that) he start up”; KME, 59: “er eile”; MKT, 16: column not translated; TO I, 245–246: column not translated; PLM, 106: “the Beloved”; CML2, 70: “the beloved one”; MLC, 218: column not translated; AD, 134: column not translated; ARTU, 74: “the Beloved”; Smith, UNP, 145: “the Beloved”; Pardee, CS I, 266, n. 223: “beloved”; Dietrich and Loretz, TUAT III/6, 1178: “den Geliebten”; RTU, 122: column not translated; DULAT, 956: “the ‘beloved’.” 1 2

194

epithet 61

Ilu, the hero” (Ep. 62). It is also semantically equivalent to the component mdd “the beloved,” which occurs in another epithet of the same god, namely, mdd ilm mt “the beloved of Ilu, Môtu” (Ep. 71). Each attestation of ydd “the beloved” admittedly occurs in a fragmentary context, but the epithet is nevertheless treated here due to the fact that the text clearly deals with the god Môtu and that ydd “the beloved” and the semantically equivalent mdd “the beloved” otherwise occur in epithets of the same god. See further the discussion of ydd il zr “the beloved of Ilu, the hero” (Ep. 62).

EPITHET 62 ydd il zr “the beloved of Ilu, the hero” Epithet of mt (1.4–1.6; 1.133)

Contexts 1. KTU2 1.4:VII:46–47 45 dll . al . ilak . l bn 46 ilm . mt . dd . l ydd

47

il zr

I shall surely send a messenger to the son of Ilu, Môtu, A courier to the beloved of xIlu, the hero.

2. KTU2 1.4:VIII:31–32 (= 1.5:II:9) w rgm 30 l bn [[x]] . ilm . mt And say to the son of Ilu, Môtu, 31 ny . l ydd 32 il zr Tell the beloved of xIlu, the hero. 3. KTU2 1.5:I:8 lyrt 7 b npš . bn ilm . mt . b mh 8 mrt . ydd .il . zr 4. KTU2 1.5:I:13–14 t m . bn ilm 13 mt . hwt . ydd . bn il. 14 zr 5. KTU2 1.6:VI:30–31 30 yru . bn ilm <m>t . t. y31dd .il . zr

May you descend into the throat of the son of Ilu, Môtu, Into the gullet of the beloved of xIlu, the hero. The message of the son of Ilu, Môtu, The word of the beloved of xIlu, the hero.1 The son of Ilu, Môtu, feared, The beloved of xIlu, the hero, was terried.

The emendation of the sole occurrence of ydd bn il zr to ydd il zr (on the clear basis of dittography with bn ilm in the parallel clause) is widely accepted and surely correct. See Albright (1941a), 41, n. 21; CML1, 102, note to col. i, line 13; CTA, 32; CML2, 68, note to line 13; KTU2, p. 22, col. 2, n. 2 (the question mark there is unnecessary); Smith, UNP, 142 and 173, n. 158 and Pardee, CS I, 265, n. 216 and the translations of this passage in TO I, 241; MLC, 214; and RTU, 116. As noted by Herdner, CTA, 33, n. 1, a similar scribal error occurs in KTU2 1.5:II:18: aliyn {bn} bl (see the context sub aliyn bl [Ep. 15]). 1

196 6. KTU2 1.133:16–17 15 [xx]bn .ilm 16m[t . ] šm . p ydd 17il [.] zr

epithet 62 [. . .] the son of Ilu, Môtu . . .,2 Indeed the beloved of xIlu, the hero.

Similar to the above translation, the majority of scholars render the epithet as “the beloved of Ilu, the hero,” or the like.3

Parallels to the Epithet Contexts 1–6: bn ilm mt // ydd il zr.

Discussion The epithet ydd il zr “the beloved of Ilu, the hero” occurs seven times in the Ugaritic corpus and refers to Môtu, the god of death. The compound component ydd il “the beloved of Ilu” also occurs in the abbreviated form ydd “the beloved” as an independent epithet of Môtu (Ep. 61). It is semantically (and etymologically) equivalent to the compound component mdd ilm “the beloved of Ilu” in another epithet of Môtu, mdd ilm mt “the beloved of Ilu, Môtu” (Ep. 71). All three epithets, as well as the epithet bn ilm mt “the son of Ilu, Môtu” (Ep. 27), express the special, favored relationship between Ilu, the head of the Ugaritic pantheon, and Môtu, the most deadly rival of Balu. This relationship parallels that between Ilu and Yammu, Balu’s principle rival for kingship over the gods, who is referred to as mdd il ym “the beloved of Ilu, Yammu” (Ep. 69). These epithets, therefore, likely reect the balance of power within the Ugaritic pantheon before the rise of Balu as acting king of the gods.4 For šm , see the note to this context sub bn ilm mt (Ep. 27). Ginsberg, ANET, 135: “El’s Darling Ghazir”; CML1, 101: “the hero loved of El”; KME, 52: “zum Liebling des Il, dem Fürsten”; MKT, 45: “dem »Starken«, dem Liebling Els”; TO I, 218: “le favori d’El, le Fort”; PLM, 101: “El’s Beloved, the Hero”; CML2, 65: “the hero beloved of El”; MLC, 210: “el amado de Ilu, el Adalid”; AD, 120: “al Favorito de El, l’eroe”; ARTU, 64: “the Beloved of Ilu, the hero”; Smith, UNP, 137: “El’s Beloved, the Hero”; Pardee, CS I, 263: “the beloved warrior of Ilu”; Dietrich and Loretz, TUAT III/6, 1170: “zum Geliebten Els, dem Helden”; RTU, 111: “the Beloved of El, the hero”; DULAT, 329: “the beloved of DN, the Noble.” 4 Cf. Wyatt (1985), 119–125. According to Wyatt, ibid., 120, “It is no coincidence that the two deities said to be ‘beloved of El’ [Yammu and Môtu—AR] are both represented as royal gures 2 3

epithet 62

197

There is a scholarly consensus that ydd is to be identied with Hebrew dydy “beloved,” for which cf. especially the epithet of the tribe of Benjamin, yhdydy “beloved of YHWH” (Deut. 33:12). The Hebrew term also occurs in the royal name hydydy, where it may express divine choice there as well.5 The component ydd corresponds to the Akkadian divine epithet components namaddu “beloved one,” nar mu “beloved” and migru “favored one.”6 The derivation of zr “hero” from the Hebrew root rz[ II “to be strong, mighty” was rst proposed by Ginsberg and convincingly afrmed by Held.7 The term is semantically akin to Ugaritic divine epithet components such as qrd “hero” (see Ep. 14) and mhr “warrior” (see Ep. 72–74).8

5

See Wyatt (1985), 117. Cf. Fowler (1988), 117, 165, 292. See the discussion of mdd il ym (Ep. 69). 7 Ginsberg (1938b), 210–211, n. 5; Held (1965b), 278–279, n. 31. See also Miller (1970). According to DULAT, 329, zr derives from Heb. rz[, but reference is also made to Arabic azrun “much, abundant, copious.” The Arabic etymology was rst proposed by Dussaud (1932), 273 and has been accepted by a number of scholars, most recently Pardee, CS I, 340, n. 78. As noted by Held, ibid., however, the Arabic term refers to milk, rain, tears, etc., but is never related to the meanings “strength” or “warriors” which characterize Ugaritic zr (cf. Lis n al-arab, Vol. V, 22–23). 8 For another possible use of zr in a divine epithet, see above, n. 7, p. 171. 6

EPITHET 63 yr zbl “Yariu the prince” Epithet of yr (1.15)

Contexts 1. KTU2 1.15:II:4 2 [xxxxxxx]x . r 3 [xxx . aliy]n . bl 4 [xxxx]mn . yr . zbl 5 [xxx . k]r w ss 6 [xxx]xn . r my . ršp zbl 7 [w] dt . ilm . lh

[. . .] bull, [. . .] Balu [the mighty] one, [. . .] Yari©u the prince, [. . . Kô]aru and as su, [. . .] Ramayu, Rašap the prince, [And] the assembly of the gods, a third of it (?).

There is a scholarly consensus that the epithet is to be rendered as “Yariu the prince,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: The epithet occurs in a list of gods without a clear parallelistic structure.

Discussion The epithet yr zbl “Yariu the prince” occurs once in the Ugaritic corpus and refers to the moon god Yariu. The epithet is equivalent to zbl yr “prince Yariu” (Ep. 52). For a discussion of the component zbl, see zbl bl (Ep. 49), above. For the structure of the epithet, cf. ršp zbl (Ep. 99). 1 CML1, 37: “prince Yarikh”; KME, 96: “Jerach den Fürsten”; MKT, 96: “Jr, der Fürst”; TO I, 537: “Yarikh, le Prince”; PLM, 47: “Yari, the Prince”; CML2, 90: “prince Yarikh”; MLC, 303: “el Príncipe Yaru”; AD, 168: “al Principe Yarikh”; ARTU, 205: “his Highness Yarikhu”; Greenstein, UNP, 24: “Prince Yarikh”; Dietrich and Loretz, TUAT III/6, 1234: “den Fürsten Jarich”; RTU, 206: “Prince Moon”; DULAT, 979: “Prince DN.”

EPITHET 64 klbt ilm išt “the bitch of Ilu, Iš tu (Fire)” Epithet of išt (1.3)

Contexts 1. KTU2 1.3:III:451 l mšt . mdd 39 il ym . l klt . nhr .il . rbm 40 41 42 43 44 45 46

l ištbm . tnn .ištm . lh mšt . bn . qltn šly . d . šbt . rašm mšt . mdd ilm . arš mt . gl . il . tk mšt . k{.}lbt . ilm .išt klt . bt . il . bb .

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Arš, I destroyed the calf of Ilu, tk, I smote the bitch of xIlu, xIšÑtu (Fire), I annihilated the daughter of Ilu, bb (Flame).

Almost all scholars translate the epithet either as “the bitch of Ilu, Ishatu/Fire,” similar to the above translation, or as “the bitch of the gods, Ishatu/Fire,” or the like.2

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm // mdd ilm arš // gl il tk // klbt ilm išt // bt il bb.

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); gl il tk (Ep. 86); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “the Godly Bitch Hashat”; CML1, 87: “El’s bitch the re”; KME, 31: “die Hündin des Il, Ischt”; MKT, 28: “die Feuer(göttin), die Hündin Els”; TO I, 168: “la chienne des dieux, Ishat”; PLM, 79: “Fire, the bitch of the gods”; CML2, 50: “Ishat the bitch of the gods”; MLC, 185: “la Perra divina, Išatu”; AD, 102: “la cagna divina, Ishat” (ibid., n. 16: “Lett.: «fuoco»”); ARTU, 12: “Ishatu, the bitch of Ilu”; Smith, UNP, 111: “Fire, the Dog of El”; Pardee, CS I, 252: “Ilu’s bitch Išatu (Fire)”; Dietrich and Loretz, TUAT III/6, 1143: “die Hündin der Götter, Feuer”; RTU, 80: “El’s bitch, Fire”; DULAT, 119: “the Divine Bitch, DN.”

200

epithet 64 Discussion

The epithet klbt ilm išt “the bitch of Ilu, Iš tu” occurs once in the Ugaritic corpus and refers to the canine demonic being Iš tu (“Fire”).3 The references to Ilu in several of the parallel terms, especially mdd il ym “the beloved of Ilu, Yammu” (Ep. 69), where il can only signify “Ilu,” and the subsequent bt il bb “the daughter of Ilu, bb” (Ep. 36), indicate that ilm is to be understood as Ilu + enclitic m, not “the gods” or “divine,” as proposed by not a few scholars (see, n. 2, p. 199). This is further supported by Mesopotamian documents that make reference to the divine dogs of specic deities. See especially the four dogs of Marduk (4-a dur.gi7.meš damar.utu.ke4), who are explicitly referred to by name: d Ukkumu, dSukkulu, d Ikšuda, d Iltebu.4

3 In this study, no attempt is usually made to determine the meaning of proper names, because they normally do not occur in meaningful contexts. The present case, however, is an exception. In the light of the Hebrew locution wva bybv “the ame of his re” (Job 18:5), the parallelism išt // bb suggests an etymology of išt based on Ug. išt “re” / Heb. va “re” / Akk. iš tu, etc. and of bb based on Heb. bybv “ame.” See Cooper (1981), 365 and the bibliography cited therein. For the parallel DN bb “Flame,” see the discussion of bt il bb (Ep. 36). The vocalization of išt as /iš tu/ is based on the polyglot word list RS 20.189 A+B, line 37 (UF 11, 478–479). See UVST, 63, 110 and DULAT, 119. The interpretation of išt as “re” is further suggested by the divine/demonic character of klbt ilm išt, since divinized re is well attested in Mesopotamian literature. Lambert (1988), 132 and n. 25 thus compares išt in the present context with Eblaite d ì-sa-tù, divinized re (= Sumerian dizi). For the Eblaite deity, see also Pomponio and Xella (1997), 201 and the bibliography cited therein. Note also the frequent references to dgibil = Gira, divinized re. E.g., [k]alab ummu littaka Gira b nû[ka . . .] aka nablu muammiu mšâti [. . .] “O Dog! Your mother who bore you is Fire, [your] sire [is . . .], your brothers are Flame(s) that set the nights ablaze” (BWL, 196:19–20). Watson (1978), 397 quotes this text in the present context as an example of the relationship between “dogs” (kalbu) and “re” (dgibil6 = Gira) // “ame” (nablu) in Akkadian literature. West (1995), 281 proposes identifying Iš tu with the Mesopotamian demon Lamaštu, who is said to have “the face of a bitch” ( pan kalbatim [BIN 2 72:2]) and “lights re (i.e., causes fever)” (ša iš tu inappau [RA 18, 198:4]). 4 CT 24, 16:19–22 (cf. AG, 110; CAD, K, 71). For additional examples, see CAD, K, 71.

EPITHET 65 kr(m) brk “Kôaru, your spellcaster” Epithet of kr (1.6)

Contexts 1. KTU2 1.6:VI:49–50 48 dk .ilm . hn . mtm 49 dk krm . brk 50 wss. dtk

Your (Šapšu) company are the gods, Behold, the dead are your company, (As well as) Kô²aru, your spellcaster, And as su, your expert (in magic).

As opposed to the above translation, most scholars render the expression as “Kôaru is your companion,” or the like.1 It is usually not considered an epithet.

Parallels to the Epithet Context 1: ilm // mtm // krm brk // ss dtk.

Discussion The epithet kr(m) brk “Kôaru, your spellcaster” occurs once in the Ugaritic corpus and refers to Kôaru wa as su, the god of wisdom (including magic) and craftsmanship. It corresponds to rn br(m) “ôrnu,

1 Ginsberg, ANET, 141: “Kothar thy fellow”; CML1, 115: “Kathir was thy companion”; KME, 76: “Kuscharu ist dein Vertrauter”; MKT, 23: “Kr soll dir Gefährte sein”; TO I, 270: “Kothar est ton compagnon”; PLM, 117: “is Kothar thy companion”; CML2, 81: “Kothar is your companion”; MLC, 235: “Kôaru tu compañero”; AD, 146: “Kothar ti è compagno”; ARTU, 99: “let Kotharu be your friend”; Smith, UNP, 164: “Kothar is your magician”; Pardee, CS I, 273: “is Kôaru your companion”; Dietrich and Loretz, TUAT III/6, 1197: “Koschar ist dein Freund”; RTU, 144: “Kothat is your associate”; DULAT, 353: “DN, your companion.”

202

epithet 65

the spellcaster” (Ep. 55), an epithet of ôrnu, a god known primarily from his role in magical texts.2 For br “spellcaster” and its semantic equivalents in Akkadian divine epithets, see the discussion of rn br(m) (Ep. 55) and the bibliography cited therein.3

2 3

Cf. Smith (1984). See also the discussion of the parallel epithet ss dtk (Ep. 58).

EPITHET 66 lpn(/l pn) il d(/ ) pid “the sagacious one, the god of mercy” Epithet of il (1.1; 1.5; 1.6; 1.15; 1.16; 1.18; 1.24)

Contexts 1. KTU2 1.1:III:21–22 idk . l yt[n . pnm . m . l pn] 22 il d pid . 2. KTU2 1.1:IV:18 18 ank . lpn .il[ . d pid

Then he indeed se[ts out], [For the sagacious one], the god of mercy. ]

I, the sagacious one, the god [of mercy].

2

3. KTU 1.4:IV:58 (= 1.1:IV:13; 1.6:I:49–50; 1.16:V:23; 1.18:I:15) w yn . lpn il . d pid The sagacious one, the god of mercy responded. 4. KTU2 1.5:VI:11–12 apnk . lpn . il[[xx]] 12 d pid

11

yrd . l ksi . yb

13

l hdm

Thereupon the sagacious one, the god of mercy, Descended from the throne and sat upon the footstool.

5. KTU2 1.6:III:4 (= 1.6:III:10) 4 b lm . lpn . il . d pid In the dream of the sagacious one, the god of mercy, 5 b rt . bny . bnwt In the vision of the creator of creatures. 6. KTU2 1.6:III:14 14 šm . lpn . il . d pid

The sagacious one, the god of mercy rejoiced.

7. KTU2 1.15:II:13–14 13 [xx . t]tb . l l pn 14 [il . ]d pid [. . . you] depart, O sagacious one, the god of mercy. 8. KTU2 1.16:IV:9 k yn.l pn.il d pi[d]

9

Then the sagacious one, the god of mercy responded.

204 9. KTU2 1.16:V:101 9 [wyn] 10 lpn.i[l . dpid . 10. KTU2 1.24:44–45 yrdt 43 brgzm gb [[z]]gb zt dt. 44 llay . m l pn i45l pid

epithet 66 The sagacious one, the go[d of mercy responded]. Who descend . . . ., . . . . . . . . . . . . . . . . . . ., To the sagacious one, the god of mercy.

As opposed to the above translation, the component lpn (/ l pn) is usually interpreted as either a proper name or “the Benevolent,” or the like. The component il d(/ ) pid is usually rendered as “. . . of mercy, or the like, the initial element considered to be either a common noun “the god,” as in the above translation, or the divine name Ilu.2

Parallels to the Epithet Context 5: lpn il d pid // bny bnwt.

Discussion The epithet lpn(/l pn) il d(/ ) pid “the sagacious one, the god of mercy” occurs fteen times in Ugaritic literature and refers to Ilu, the head of the Ugaritic pantheon and father of mankind and the gods.3 It is composed of two independent components, lpn (/ l pn) “the sagacious one” and il d (/ ) pid “the god of mercy,” each of which occurs separately as components of other compound epithets referring exclusively to Ilu.4 1

The reconstruction follows Greenstein, UNP, 37. Ginsberg, ANET, 139: “Kindly El Benign”; CML1, 75: “Lutpan kindly god”; KME, 63: “der Freundliche, Il, der Mitleidige”; MKT, 17: “der Gütige, El, der Gemütvolle”; Herrmann (1968), 23: “El, der gemütvoll ist”; TO I, 250: “El, le Miséricordieux au grand coeur”; PLM, 108: “L pn, God of Mercy”; CML2, 73: “Latipan kindly god”; MLC, 162: “el Benigno, Ilu, el Bondadoso”; AD, 136: “il benigno El, il Misericordioso”; ARTU, 23: “the Benevolent, Ilu the good-natured”; Margalit (1989a), 153: “L pn, the benevolent god”; Smith, UNP, 92: “Benecient El the Benign”; Pardee, CS I, 245: “the Gracious One, the kindly god”; Dietrich and Loretz, TUAT III/6, 1110: “zum Freundlichen, El dem Gütigen”; RTU, 46: “the Compassionate, the god of mercy”; DULAT, 507: “Benevolent, DN, the Kind-hearted.” 3 For the variant spelling l pn il pid, which occurs solely in KTU2 1.24 (context 10), see Blau (1970), 43; idem (1977), 72–73, n. 19; Freilich and Pardee (1984), 35; Garr (1986), 49; DULAT, 508. 4 See components XLII and LXXVII, respectively. 2

epithet 66

205

The long accepted interpretation of lpn as “benevolent, compassionate, kindly” is based on Arabic lafun “gentle, kind.” The Arabic etymology is particularly likely because it occurs in the Qurn exclusively as an epithet of Allah.5 Tropper and Hayajneh however, have recently convincingly demonstrated that the meaning of lafun in these passages is almost always “subtle, sagacious” and refers to the intellectual capacity of the deity.6 Tropper and Hayajneh further note that the latter meaning is closer to the original sense of the root and that the now usual meaning “gentle, kind” became dominant only in the post-Classical period.7 It thus seems most likely that Ugaritic lpn similarly refers to the intellectual capacity of Ilu (Tropper and Hayajneh: scharfsinnig). As noted by Tropper and Hayajneh, this meaning accords well with the references in the Ugaritic texts to Ilu’s wisdom and is paralleled by numerous Akkadian epithets referring to the knowledge and wisdom of the Mesopotamian god Enki/Ea who, like Ilu, was the creator of mankind and dwelt in a watery abode.8 Many scholars analyze the compound component il d pid as the divine name Ilu + d pid “lit. of heart.”9 For the evidence in favor of the interpretation of il in the present epithet as the common noun “the god,” see Tropper and Hayajneh (2003), 171–173. Virtually all scholars identify pid with Arabic fu dun “heart” and understand d pid “lit. of heart” to refer to the kind and merciful feelings of the deity vis à vis mankind. This interpretation is supported by the fact that according to the Ugaritic texts mankind is Ilu’s creation. Cf. ab adm “father of mankind” (Ep. 2) and bny bnwt “the creator of creatures” (Ep. 29), both epithets of Ilu. It seems methodologically preferable, however, to interpret il d pid “the god of mercy” based on Akkadian padû “to be merciful,”10 rather than resorting to a much later attested Arabic etymology that to the best of my knowledge does not occur as a component

5 Even scholars who treat lpn as a proper name usually derive it from the Arabic term. 6 Tropper and Hayajneh (2003), 159–171. Tropper and Hayajneh, ibid., 170 also show that the cognate verb talaafa, which likewise occurs in the Qurn exclusively (once) with reference to Allh, belongs to the same semantic eld. 7 Ibid., 166–167, 169–170. 8 Ibid., 177–180. 9 Cf., for example, Ginsberg, ANET, 139; KME, 63; MKT, 17; Herrmann (1968), 23; TO I, 250; MLC, 162; AD, 136; Smith, UNP, 92; Dietrich and Loretz, TUAT III/6, 1110; DULAT, 507 (quoted above, n. 2, p. 201). 10 Cf. AHw, 808 (without reference to Ugaritic pid); CDA, 260.

206

epithet 66

in a divine epithet.11 The Akkadian terms derived from this verb usually occur in epithets (of gods, demons or weapons, etc.) only when negated, viz., l p dû “merciless” and l pdi “without mercy,”12 but an afrmative example can be quoted from a Namburbû text: pdû lipdânni “may a merciful one save me.”13 Furthermore, a lexical text equates l p dû with l g milu,14 and the form g milu “merciful, sparing” without negation occurs in Akkadian divine epithets.15 The (compound) component il d pid “the god of mercy” would thus semantically correspond to the biblical divine epithet μwtrw ˆwnj “Compassionate and Merciful,”16 the Arabic divine epithet ar-ra m nu r-ra mu “the Merciful and Compassionate”17 and the Akkadian divine epithet rmnû “merciful.”18

11 Based on Arabic fu dun “heart,” Tropper and Hayajneh (2003), 173–180 propose translating il d pid as “der verständige Gott” (ibid., p. 177). Such an interpretation is clearly appropriate with regard to the immediate context (the collocation with lpn “the sagacious one”) and the general character of Ilu, as noted above with respect to lpn. It also accords with the fact that, as discussed by Tropper and Hayajneh, in the Qurn fu dun “heart” is associated with the intellect, not with emotions relating to love or mercy. Ibid., 174–176. According to Tropper and Hayajneh, Arabic qalbun “heart” and lubbun “heart” and Hebrew bl “heart” also generally show a similar semantic range (ibid., 173–177). Nevertheless, the epithets lpn wqdš “the sagacious and holy one” (Ep. 67), lpn ttk “the sagacious one, your sire” (Ep. 68) and r lpn “the bull, the sagacious one” (Ep. 112) indicate that the component accompanying lpn “the sagacious one” need not necessarily refer to the wisdom of the deity. The same is conversely true for the component il d pid in the epithet r il d pid “the bull, il d pid” (Ep. 111). Furthermore, although the present interpretation does not depend on a comparison with Arabic fu dun “heart,” it may be noted that Tropper and Hayajneh (2003), 174, concede that in pre-Islamic poetry both fu dun “heart” and qalbun “heart” are not infrequently associated with emotions such as “love.” In Akkadian, moreover, the libbu “heart” of the deity is sometimes said to be “merciful.” Cf., for example, rmnû libbuk “your (Marduk) heart is merciful” (AfO 19 56:17) and kabtat q ssu libbašu rmnî “heavy is his (Marduk) hand, but his heart is merciful” (AnSt 30 105:33). 12 For references, see AHw, 808, s.v., p dû, esp. meaning 3; ibid., 862, s.v. pdu. 13 OrNS 36, 10: r. 10'. 14 LTBA 2 2:128–129 (see CAD, G, 33). 15 E.g., rmnû g mil napš ti muballi m[tt]u “(Ninurta) the merciful one, who spares lives and revives the dying” ( JRAS Cent. Supp. pl. 2:6). Cf. AG, 76. 16 E.g., Ex. 34:6; Jonah 4:2; Ps. 86:15. 17 For this ubiquitous divine epithet, see Gimaret (1988), 375–383, 391–394. 18 E.g., ilu rmnû “(Adad) the merciful god” (Iraq 24 93:7). For this and numerous additional examples, see CAD, R, 258.

EPITHET 67 lpn w qdš “the sagacious and holy one” Epithet of il (1.16)

Contexts 1. KTU2 1.16:I:11 (1.16:II:49) ap 10 krt . bnm . il . But Kirta is the son of Ilu, šp 11 lpn . w qdš The offspring of the sagacious and holy one. 2. KTU2 1.16:I:21–22 i km . yrgm . bn il 21 krt . šp . lpn 22w qdš

20

Is not Kirta called the son of Ilu, The offspring of the sagacious and holy one?

As opposed to the above translation, most scholars either render the element as “the Compassionate and Holy One,” or the like,1 or interpret one or both of the elements as a proper noun.2

Parallels to the Epithet Contexts 1, 2: il // lpn wqdš.

Discussion The epithet lpn w qdš “the sagacious and holy one” occurs three times in Ugaritic literature and refers to Ilu, the head of the Ugaritic pantheon

1

Ginsberg, ANET, 147: “the Kindly One, and a holy being”; TO I, 551: “le Miséricordieux et Saint”; AD, 172: “del Misericordioso e Santo”; Greenstein, UNP, 31: “the Gentle and Holy One”; RTU, 221: “the Compassionate and Holy One”; Pardee, CS I, 339: “the Gracious and Holy One”; Dietrich and Loretz, TUAT III/6, 1241: “des Gütigen und des Heiligen”; DULAT, 507: “the ‘Benevolent and Holy One’ ” [ibid., 696: “the ‘benevolent’ and the ‘holy’ ”]. 2 CML1, 41: Lutpan and Kadesh”; KME, 104–105: “des Freundlichen und der Qadesch”; MKT, 99: “des Gütigen und der (?) Qdš ”; CML2, 95: “Latipan and the Holy one”; ARTU, 212: “the Benevolent and Qudshu.”

208

epithet 67

and father of mankind and the gods. All scholars agree that the rst component, lpn, refers to Ilu. For the meaning of the component, see the discussion of lpn il d pid “the sagacious one, the god of mercy” (Ep. 66) and the bibliography cited therein. Scholars are divided, however, as to whom the second element refers: Ilu or his consort Airatu.3 A few accept both possibilities.4 The identication of qdš with the goddess Airatu is inspired, in part, by references to the unmistakably Semitic goddess Qdš in Egyptian texts of the Ramesside period in collocation with Anatu and Atartu.5 By elimination, Qdš is identied with the Ugaritic goddess Airatu. Nevertheless, whereas Anatu and Atartu are closely associated in both the Ugaritic and Egyptian texts, there is no Ugaritic parallel with respect to Airatu for the apparent coalescence of Qdš with Anatu and Atartu into a single deity,6 nor for her erotic character.7 Furthermore, whereas the Ugaritic Airatu is the consort of Ilu, in the Egyptian texts Qdš is associated not with Ilu (who is very poorly attested in Egypt with the exception of proper names), but with the Canaanite god Rašap and the Egyptian god Min.8 Some scholars have also adduced Ugaritic qdš art rm (KTU2 1.14:IV:34–35) or bn qdš (KTU2 1.2:I:21, etc.) as an indication that qdš was an epithet of Airatu.9 The former phrase, however, is best interpreted as “the

3 For the interpretation of qdš as referring to Ilu, see EUT, 43–44; Gray (1964), 66; Cazelles (1976), 38; MLC, 617; van Selms (1982), 262–264; Wiggins (1991), 388–389; Wyatt, RTU, 54–55, n. 78; DULAT, 696; and cf. the translations quoted above, n. 1, p. 207. For the interpretation of qdš as referring to Airatu, see Virolleaud (1941), 112–113; Albright (1942), 75–76 and 196, n. 17; idem (1968), 106 and 210; CML2, 38, n. 4; Redford (1973), 45–46; Kuhnigk (1974), 12, n. 43; CML2, 156; Hvidberg-Hansen (1979), I, 73–74, ibid., II, 70, n. 6, 72, n. 19, 77–78, n. 41; Clamer (1980), 159; Betlyon (1985), 55; Maier (1986), 42–44, 54, n. 91, see also p. 193; Hestrin (1987), 68; Michel (1987), 138, n. 42; and the translations quoted above, n. 2, p. 207. For additional bibliography, see DULAT, 696. 4 Herdner (1938), 121, n. 1; de Moor, SP, 130. 5 For Qdš, see especially Stadelmann (1967), 110–123. 6 See Edwards (1955). Cf. Redford (1973), 37, 42–46. The parallelism art “Airatu” // btlt [nt] “the maiden Anatu” (KTU2 1.15:II:26–27) does not prove a coalescence of the two goddesses. Cf. amrr “Amrr” // btlt nt “the maiden Anatu” (KTU2 1.4: IV:18) and aliyn bl “Balu the mighty one” // btlt nt “the maiden Anatu (KTU2 1.4: II:23–24, etc.), where clearly neither Amrr nor Balu is depicted as having coalesced with Anatu. 7 See Clamer (1980), 159–160. 8 See Stadelmann (1967), 117–1230. Stadelman, ibid., 115–116 suggests that Qdš was considered to be the consort of Ptah, who was identied with the Canaanite deity Kôaru. 9 E.g., Albright (1942), 75–76, 78, n. 17, 196; Stadelmann (1967), 113; Cross, CMHE, 33–35.

epithet 67

209

sanctuary of Airatu of Tyre,”10 whereas the latter most likely means “holy ones (lit. sons of holiness).”11 On the other hand, the clear parallelism il // lpn w qdš points to an analysis of qdš as a (nominalized) adjective referring to Ilu.12 The structure of the epithet would resemble that of binominal divine names such as kr w ss, except that in the present case the components have not become independent divine names.13 Cf. also [il ] gr w yqr “the powerful and august [god]” (Ep. 9), where the (reconstructed) noun il is modied by a pair of adjectives. Cf. Biblical Hebrew vwdq “holy”14 and Arabic quddsun “All-Holy,”15 both occurring as divine epithets.

10 Cf. the translation of the passage sub ilt dynm (Ep. 18). The passage is similarly translated in most recent translations (e.g., Greenstein, UNP, 19; Pardee, CS I, 336; Wyatt, RTU, 200). 11 Cf. Smith, UBC I, 266, 294–295. Caquot et al., TO I, 124 translate bn qdš similarly, although they do not exclude the possibility that qdš refers to Airatu or Ilu [see ibid., note (n)]. According to Pope, EUT, 43–44: “Although qdš is well known as a synonym of Asherah there is nothing to indicate that it is so used in the Ugaritic texts. Against Dussaud it is here held that lpn wqdš refers to El alone and does not represent the divine pair El and Asherah. The element qdš in the divine name qdš wamrr also cannot possibly designate Asherah . . . . Holiness pertains to the gods in general who are called bn qdš, ‘sons of holiness, holy ones’ . . . .” 12 Cf. the discussion of this word in DULAT, 696, s.v. qdš (I), meaning 2. 13 Although I have followed Tropper and Hayajneh (2003) in interpreting lpn as an epithet “the sagacious one,” a case could be made for taking it as a proper name, since the root lp is not productive in Ugaritic and is otherwise attested in West Semitic only in proper names (see the evidence adduced by Trooper and Hayajneh [2003], 163). The comparison with kr w ss would then be even more appropriate. 14 Isa. 40:25; Hab. 3:3; Job 6:10. Cf. the divine epithets larcy vwdq “the Holy One of Israel” (e.g., Isa. 5:24; Ps. 71:22) and vwdqh lah “the holy God” (Isa. 5:16). 15 Q. 62:1: . . . al-maliki l-quddsi l-azzi l- akmi “ . . . the Sovereign, the Holy one, the Exalted in Might, the Wise”; See Gimaret (1988), 202–204.

EPITHET 68 lpn tkk “the sagacious one, your sire” Epithet of il (1.1; 1.6)

Contexts 1. KTU2 1.6:IV:11 (= 1.1:II:18; 1.1:III:6)1 tm . r . il . abk The message of the bull Ilu, your father, 11 hwt . lpn . tkk The word of the sagacious one, your sire.

10

As opposed to the above translation, the majority of scholars render the epithet as “the Benevolent, your Begetter,” or the like.2

Parallels to the Epithet Context 1: r il abk // lpn tkk

Discussion The epithet lpn tkk “the sagacious one, your sire” occurs three times in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. For lpn “the sagacious one,” see the discussion of lpn il d pid “the sagacious one, the god of mercy” (Ep. 66) and

1 For the restoration of KTU2 1.1:III:5–6, see CML2, 130; MLC, 161; Smith, UBC I, 159 and 162 (as opposed to p. 155!); idem, UNP, 91. Cf. also the translation by Wyatt, RTU, 44 (without comment). KTU and KTU2 restore differently. According to his translation, Pardee, CS I, 244 does not restore the last word, tkk, but leaves the lacuna blank. The physical state of the tablet does not allow one to accurately determine its original dimensions (see the recent photographs of 1.1:III:5–6 in UBC I, pls. 1,7,8), but the parallel with 1.6:IV:10–11 makes the restoration of 1.1:III:5–6 (and 1.1:II:18) certain. 2 Ginsberg, ANET, 141: “the Kindly, thy begetter”; CML1, 113: “Lutpan thy parent”; KME, 72: “des Freundlichen, deines Erzeugers”; MKT, 21: “des Gütigen, [deines] Gebieters”; TO I, 263: “du Miséricordieux, ton géniteur”; PLM, 114: “L pn, thy begetter”; CML2, 78: “Latipan your sire”; MLC, 229: “del Benigno, tu progenitor”; AD, 142: “del Benigno, tuo progenitore”; ARTU, 92: “the Benevolent, your sire”; Smith, UNP, 159: “the Benecent, your Begetter”; Pardee, CS I, 271: “the Gracious One, your sire”;

epithet 68

211

the bibliography cited therein. The component tkk “your sire” apparently comprises a G active participle from a root tk “to sire, to exercise authority, to control.”3 The same root occurs in the epithet tk dgn “scion of Dagnu” (Ep. 57), where tk is apparently a G passive participle or the like (see the discussion ad loc.).4 The component tkk “your (Šapšu / Anatu / Kôaru wa as su) sire” accords with Ilu’s role as father of the gods, as expressed in his epithets of ab / abn “father” / “our father” (Ep. 1) and r aby (/-k/-h) il “the bull, my (/your/his/her) father, Ilu” (Ep. 109), and related epithets.5

Dietrich and Loretz, TUAT III/6, 1192: “vom Freundlichen, deinem Gebieter”; RTU, 41: “the Compassionate, your progenitor.” DULAT, 375: “the benevolent one, your progenitor.” 3 Cf. de Moor (1969), 179, who claims that tk in the present epithet literally means “ruler, he who exerts the patria potestas,” whence his translation “sire” (ARTU, 92). Many scholars interpret t tk in KTU2 1.6:VI:46 as a verb “you rule” from the same root. See, for example, de Moor (1969), 179; Pardee, CS I, 273, n. 279; Wyatt, RTU, 144, n. 120; DULAT, 375 (“you subdue”). 4 Virolleaud (1937b), 5 compares the Arabic pair w lidun “father (lit. begetter)” : waladun “son.” 5 See the discussions ad loc.

EPITHET 69 mdd il ym “the beloved of Ilu, Yammu” Epithet of ym (1.1; 1.3; 1.4)

Contexts 1. KTU2 1.1:IV:20 [reconstr.]1 šmk . mdd . i[l ] Your name, the beloved of xI[lu, Yammu] . . . .

20

2. KTU2 1.3:III:38–392 mšt . mdd 39 il ym . l klt . nhr .il . rbm 40

l ištbm . tnn .ištm . lh

41

mšt . bn . qltn šly . d . šbt . rašm mšt . mdd ilm . arš mt . gl . il . tk mšt . k{.}lbt . ilm .išt klt . bt . il . bb .

42 43 44 45 46

3. KTU2 1.4:II:34 34 b mdd . il . y[m 35 bym il . d[ 36 n]hr. il . y[

I indeed smote the beloved of xIlu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Arš, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, Iš tu (Fire), I annihilated the daughter of Ilu, bb (Flame). ] ]

. . . the beloved of xIlu Ya[mmu . . .], . . . Yammu, the god [. . .], [. . . Na]haru, the god [. . .].

4. KTU2 1.4:VI:12 12 [xx]x[xxxx . m]dd . il ym

[. . . . the be]loved of xIlu, Yammu.

5. KTU2 1.4:VII:3–4 2 [xxxxxx . ]aliyn . bl 3 b[xxxx . ] tk . mdd il 4 ym

[. . .] Balu the mighty one, [. . .] the beloved of xIlu, Yammu.

1 KTU2 and many other scholars do not reconstruct ym in this context, thus treating mdd i[l] “beloved of Ilu” as an independent epithet. Cf. Smith, UNP, 89 (contrast Smith, UBC I, 149); Pardee, CS I, 245; n. 32; RTU, 49, n. 54. The component mdd il, however, is otherwise always followed by a divine name, both in the case of the present epithet and in the other epithets in which it occurs, namely, mdd ilm arš “the beloved of Ilu, Arš” (Ep. 70) and mdd ilm mt “the beloved of Ilu, Môtu” (Ep. 71). 2 For additional philological notes to this text, see the discussions of the parallel epithets: nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); gl il tk (Ep. 86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36).

epithet 69

213

There is a scholarly consensus that the epithet is to be rendered as “the beloved of Ilu, Yammu,” or the like, similar to the above translation.3

Parallels to the Epithet Context 2: mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm // mdd ilm arš // gl il tk // klbt ilm išt // bt il bb.4 Context 5: aliyn bl // mdd il ym.

Discussion The epithet mdd il ym “the beloved of Ilu, Yammu” occurs ve times in the Ugaritic corpus and refers to Yammu, god of the sea. The component mdd “beloved” derives from the root ydd and is best understood as a m-preformative noun of the form maqtal- or maqt l-.5 The epithet is semantically and etymologically equivalent to ydd il zr “the beloved of Ilu, the hero” (Ep. 62). Both express the special, favored relationship between Ilu, the head of the Ugaritic pantheon, and Yammu, the main rival of Balu for the kingship over the gods.6 Epithets referring to a god as “the beloved” of another god are similarly attested in Akkadian. Cf., for example, namaddi dAššur “(Ninlil) the beloved one of Aššur”7 and nar m dEnlil “(Šamaš) the beloved of 3 Ginsberg, ANET, 137: “El’s Belov’d Yamm”; CML1, 87: “Yam beloved of El”; KME, 30: “den Liebling des Il, Jam”; MKT, 27: “Jm, den Liebling Els”; TO I, 167: “le favori d”El, Yam”; PLM, 79: “El’s Darling, Yamm”; CML2, 50: “Yam the darling of El”; MLC, 185: “el Amado de Ilu, Yammu”; AD, 101: “l’amato di El, Yam”; ARTU, 11: “Yammu, Beloved of Ilu”; Smith, UNP, 111: “Yamm, the Beloved of El”; Pardee, CS I, 252: “Ilu’s beloved, Yammu”; Dietrich and Loretz, TUAT III/6, 1142: “den Geliebten Els, Yamm”; RTU, 79: “the Beloved of El, Yam”; DULAT, 526: “the beloved of DN, DN.” 4 For the sequence of parallel terms in this context, see the discussion of nhr il rbm (Ep. 80). 5 See GUL, 123, 149; UG, 476. 6 Cf., for example, Kapelrud (1952), 103; EUT, 92–93; CEB, 120–121; L’Heureux (1979), 14–18; Wyatt (1985), 119–125. It can hardly be coincidental that the other primary opponent of Balu, Môtu, is similarly referred to as mdd ilm mt “the beloved of Ilu, Môtu” (Ep. 71). Cf. Wyatt, ibid., 120: “It is no coincidence that the two deities said to be ‘beloved of El’ [Yammu and Môtu—AR] are both represented as royal gures.” 7 AKA 62 IV 35. For the correct etymological connection between both Akkadian namaddu II “beloved one” and the Akkadian PN md du with West Semitic mdd // ydd, see AHw, 571 (s.v. mad du II), 665 (s.v. md du), 725 (s.v. namaddu II). See also CAD, M/2, 160 (s.v. mud du) and CAD, N/1, 207 (s.v. namaddu B). Tropper, UG, 476, likewise

214

epithet 69

Enlil.”8 The semantically related term migru “favored one” also occurs once in such a context: dŠamši migir d[. . .] “Šamaš, the favored one of [DN].”9 mdd “beloved” also occurs in texts from Ugarit as a component in personal names.10

compares Ug. mdd with Akk. md du, which he takes as a West Semitic loanword. Note that CDA, 235 (s.v. namaddu II) and 214 (s.v. md du) appears to cite the same etymology as AHw, i.e., mad du II, but an apparent inadvertant typographical error caused the original mad du II in AHw, 571 to be eliminated from CDA, so that the original mad du III in AHw, 571 (an Aramaic loanword in Akkadian meaning “to escape”) became mad du II in CDA, 187. Thus unadvertantly CDA has now changed the correct etymology suggested by AHw to one that is completely untenable. 8 Laessøe, Bit Rimki, 57:54. For this and additional examples, see CAD, N/1, 344. Tropper, UG, 477, similarly compares Ug. mdd with Akk. nar mu, but without noting the parallel usage in divine epithets. 9 Schollmeyer, Nr. 32, 4. Cf. CAD M/2, 49. 10 PTU, 143. Cf. Fowler (1988), 184–185, 292.

EPITHET 70 mdd ilm arš “the beloved of Ilu, Arš” Epithet of arš (1.3)

Contexts 1. KTU2 1.3:III:431 mšt . mdd 39 il ym . l klt . nhr .il . rbm 40 41 42 43 44 45 46

l ištbm . tnn .ištm . lh mšt . bn . qltn šly . d . šbt . rašm mšt . mdd ilm . arš mt . gl . il . tk mšt . k{.}lbt . ilm .išt klt . bt . il . bb .

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of xIlu, xArš, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, Iš tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

The epithet is usually rendered either as “the beloved of Ilu, Arš,” or the like, similar to the above translation, or as “the beloved of the gods, Arš,” or the like.2

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm // mdd ilm arš // gl il tk // klbt ilm išt // bt il bb.

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); g il tk (Ep. 86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “El’s Belov’d Ar[. . . ?]”; CML1, 87: “the monster loved of El”; KME, 30: “den Liebling des Il, Ar”; MKT, 28: “den Liebling Els, Ar . . .”; TO I, 168: “le favori des dieux, Ar[sh]”; PLM, 79: “the darling of the gods, Ar[sh]”; CML2, 50: “Arsh the darling of the gods”; MLC, 185: “el Amado de Ilu, Aršu”; AD, 102: “l’amato di El, Arish” (ibid., n. 14: “Lett. «il pretendente»”); ARTU, 11: “Arishu, Beloved of Ilu”; Smith, UNP, 111: “Desi[re], the Beloved of El”; Pardee, CS I, 252: “Ilu’s beloved Arišu (Demander)”; Dietrich and Loretz, TUAT III/6, 1143: “den Geliebten Els, Arisch”; RTU, 79: “the Beloved of El, Arsh”; DULAT, 526: “the beloved of DN, DN.”

216

epithet 70 Discussion

The epithet mdd ilm arš “the beloved of Ilu, Arš” occurs once in the Ugaritic corpus and refers to the sea monster Arš.3 The component Ãarüs is clearly a proper name, since it corresponds to well known divine names in both the parallel epithet mdd il ym “the beloved of Ilu, Yammu” (Ep. 69) and the epithet mdd il mt “the beloved of Ilu, Môtu” (Ep. 71).4 For mdd ilm “the beloved of Ilu,” see the discussion of mdd ilm mt (Ep. 71). The association of arš with tnn “(sea) dragon,” a “personication” of the sea, both in the present context and in KTU2 1.6: VI:51,5 indicates that the present epithet refers to essentially the same relationship of Ilu with the deied/demonic Sea as does the parallel epithet mdd il ym “the beloved of Ilu, Yammu” (Ep. 69). mdd “beloved” also occurs in texts from Ugarit as a component in personal names.6

3 According to KTU2 1.6:VI:51, arš is a sea monster of some sort: bym arš wtnn “in the sea are Arš and the dragon.” This accords well with the collocation of arš and mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm in context 1. The collocation with the following epithet, gl il tk “the calf of Ilu, tk,” however, suggests that arš may have a bovine form and, if so, might well be somehow related to the biblical twmhb in Job. 40:15. See J. Day (1985), 80–87; Batto (1999), 167–168. 4 Many scholars propose a derivation of the name from the Ugaritic root rš “to request, wish, demand.” Cf., for example, Smith, UNP, 111; Pardee, CS I, 252 (quoted above, n. 2, p. 215). Supported by this etymology, Dahood (1965c), 52 compares the Ugaritic term with the minor deity Pothos “desire, sexual desire,” said by Philo of Byblos to have been borne by Kronos and Astarte. Margalit (1980), 199–200 analyzes the word in a much more unlikely way as a + rš, deriving the latter from Arabic rašša “to spray” and Aramaic ssr “to spray.” He claims that arš is a poetic equivalent of anr “whale.” According to Caquot (1959), 99, arš means “aux têtes multiples” (< riš “head”). This too is most unlikely for lack of any precedent. 5 See above, n. 3, p. 216. Cf., for example, Caquot (1959), 99, who interprets arš as an epithet of tnn. De Moor, SP, 242 identies arš and tnn as (distinct) sea monsters who help Yammu. 6 PTU, 143. Cf. Fowler (1988), 184–185, 292. For a full discussion of the element mdd, see above, n. 10, p. 214.

EPITHET 71 mdd ilm mt “the beloved of Ilu, Môtu” Epithet of mt (1.4)

Contexts 1. KTU2 1.4:VIII:23–24 21 nrt . ilm . p The lamp of the gods, apu, 22  rrt . la 23 mm . The scorcher, the power of the sky, b yd . md 24d .ilm . mt (Was) in the hand of the beloved of xIlu, Môtu.

Similar to the above translation, most scholars render the epithet as “the beloved of Ilu, Môtu,” or the like.1

Parallels to the Epithet There is no parallel to this epithet in the single context in which it occurs. In two parallel passages (KTU2 1.6:II:25; 1.3:V:18 [reconstr.]), however, the present epithet is replaced by the more common bn ilm mt “the son of Ilu, Môtu” (Ep. 27).

Discussion The epithet mdd ilm mt “the beloved of Ilu, Môtu” occurs once in the Ugaritic corpus and refers to Môtu, the god of death. It is semantically equivalent to two other epithets of Môtu, namely, ydd il zr “the beloved

1 Ginsberg, ANET, 135: “Mot El’s Beloved”; CML1, 103: “Mot beloved of El”; KME, 55: “dem Liebling des Il”; MKT, 46: “Mt-s, des Lieblings Els”; PLM, 101: “El’s Darling, Mot”; MLC, 211: “el amado de Ilu, Môtu”; AD, 121: “dell’amato di El, Mot”; Pardee, CS I, 264: “the beloved of Ilu”; Dietrich and Loretz, TUAT III/6, 1172: “des El-Liebing Mot”; RTU, 113: “the Beloved of El, Mot”; DULAT, 597: “the beloved of DN, DN.” Exceptionally: TO I, 220: “le divin Mot”; CML2, 67: “Mot the darling of the gods”; Smith, UNP, 139: “Divine Mot.” The translation “Motu, the son of Ilu” in ARTU, 67 is apparently based on an emendation of the text to bn ilm mt.

218

epithet 71

of Ilu, the hero” (Ep. 62) and ydd “the beloved” (Ep. 61). All three epithets, as well as bn ilm mt “the son of Ilu, Môtu” (Ep. 27), express the special, favored relationship between Ilu, the head of the Ugaritic pantheon, and Môtu, the most deadly rival of Balu.2 The comparison of the compound components mdd ilm and ydd il leads to the generally accepted conclusion that ilm in the present epithet should be understood as the divine name Ilu + enclitic m. This is conrmed by the well attested equivalent epithet of Yammu, mdd il ym “the beloved of Ilu, Yammu” (Ep. 69), where the component il is unequivocally the divine name Ilu.3 For a discussion of the element mdd “beloved” and semantically equivalent Akkadian epithets, see mdd il ym “the beloved of Ilu, Yammu” (Ep. 69).4 mdd “beloved” also occurs in texts from Ugarit as a component in personal names.5

2 It can hardly be coincidental that the other primary opponent of Balu, Yammu, is similarly referred to as mdd il ym “the beloved of Ilu, Yammu” (Ep. 69). 3 The same analysis of ilm is thus in order for mdd ilm ar “the beloved of Ilu, Ar” (Ep. 70). 4 [ Just as Ugaritic Môtu is the “personication” of “death,” so too is the Mesopotamian demon Namtaru, whose name literally means “death, fate” (see CAD, N/1, 247–248, where namtaru is dened as both “death, fate” and “a demon, bringer of death”). The present epithet and bn ilm mt “the son of Ilu, Môtu” (Ep. 27) in their entirely, as well as the component ydd il “the beloved of Ilu” in the epithet ydd il zr “the beloved of Ilu, the hero” (Ep. 62), all referring to Môtu, find a semantic precedent in the reference to Namtaru as nam.tar dumu ki.ág.gá den.líl.lá : Namtaru m ru nar m dEnlil “Namtaru, the beloved son of Enlil” (CT 16, 12: 5/7). – JNF] 5 PTU, 143. Cf. Fowler (1988), 184–185, 292.

EPITHET 72 mhr bl “the warrior of Balu” Epithet of mq (1.22)

Contexts 1. KTU2 1.22:I:81 m 5 km . bm km .am .

m . y pn . yl 10 y . zbl . mlk . llmy .

There, (standing) shoulder to shoulder, are the brothers, The assistants of Ilu as military scouts / messengers; There is Yb-name-of-Ilu, the manly one, The blessed Yb-name-of-Ilu, the hero; There is mq, the hero of Balu, The warrior of Ba{lu and the warrior of Anatu; There is Ypn the mighty, The prince, the eternal king.

2. KTU2 1.22:II:7–8 mhr . bl[ mhr] 8 nt

The warrior of Ba{lu . . . [The warrior] of Anatu . . .

qym.il 6 blsmt . m . y[[x]]b . m .il . mtm 7 yb . brkn . m .il . zrm 8 m . mq . rpu . bl . mhr bl 9 w mhr . nt .

7

Although there is little controversy over the general meaning of each component, some scholars interpret the rst component as a singular noun and render the epithet as “the Warrior of Balu” or the like,2 similar to the above translation, whereas others interpret it as a plural noun (in the construct state) and propose “Warriors of Balu” or the like.3

1 For philological notes to this context, see the discussion of zbl mlk llmy (Ep. 53) and notes 1, pp. 169–170, 2, p. 170 and n. 7, p. 171 and the Introduction, §3.4. 2 TO I, 475: “un champion de Baal”; MLC, 423: “guerrero de Balu”; Dijkstra (1988), 47: “the warrior of Baal”; RTU, 321: “the Saviour of Baal”; DULAT, 208: “the warrior of DN (title of a celestial person).” 3 MKT, 85: “die Diener Baals”; Pope (1977), 167: “Baal’s Soldier”; PLM, 31: “Soldiers of Baal”; L’Heureux (1979), 144: “the warriors of Baal”; ARTU, 272: “the soldiers of Balu”; Lewis, UNP, 203: “Warriors of Baal”; Dietrich and Loretz, TUAT III/6, 1312: “der Krieger des Baal.”

220

epithet 72 Parallels to the Epithet

Context 1: rpu bl // mhr bl // mhr nt. Context 2: mhr bl // mhr nt.

Discussion The epithet mhr bl “the warrior of Balu” occurs twice in the Ugaritic corpus and refers to the minor deity mq, to be identied with Sumuqan, the Mesopotamian protector god of wild animals.4 There is today a scholarly consensus that in the present epithet mhr signies “warrior” or the like, as it elsewhere occurs in parallel with bim “soldiers” // zrm “warriors” (KTU2 1.3:II:21–22) and mr “warrior” (KTU2 1.3:II:14–15 and parallels).5 The use of mhr “warrior” as an epithet of mq corresponds to the use of Akkadian qarr du “hero, warrior” as an epithet of Sumuqan.6 mhr “warrior” is also attested in texts from Ugarit as a component in personal names.7 4 Some scholars interpret mq as a verb: Caquot (1960), 88 “frappera (?)”; Pope (1977), 167: “assemble”; L’Heureux (1979), 152: “stand tall” (cf. f. 147); ARTU, 272: “rose up.” Cf. also Lewis (1996), 138 and the bibliography cited therein. The Ugaritic personal name bnmq, lit. “Son-of-mq,” however, suggests that mq is a divine name. Cf. Dietrich, Loretz and Sanmartín (1976), 50; Ribichini and Xella (1987), 13; RTU, 321, n. 38; DULAT, 233, 917. This analysis is confirmed by the structure of the text (see the discussion of zbl mlk llmy [Ep. 53]). For the Akkadian god Sumuqan (= Sumerian akkan) see Black and Green (1992), 172 (s.v. akkan). 5 See DULAT, 536 and the translations quoted above in notes 810 and 811. Ugaritic mhr or a cognate Canaanite term was borrowed into Late Egyptian, where it likewise refers to a type of soldier. See Hoch (1994), 147–149 and the bibliography cited therein. Many scholars have related Ugaritic mhr to Hebrew ryhm “quick, agile.” The semantic development “quick, agile” > “warrior” is succinctly explained my Morag (1995), 158– 160, who notes that the meaning “warrior” is the result of a narrowing of the semantic eld of “quick, agile” to the military domain, i.e., “a soldier who is quick, agile.” Note that the general meaning “quick, agile” is not attested in Ugaritic for this root. [Cf. Jewish Babylonian Aramaic zyrz “swift, diligent, valiant” (DJBA, 421) and zrz “to arouse, encourage; to arm; to strengthen” (ibid., 420) and Syriac zrz “brave, valiant, strenuous; ready, swift, diligent” in expressions such as zr:zay bnayzk “ready in handling the spear” (CSD, 120). – JNF] 6 See AG, 163. [Akkadian qarr du and its Sumerian equivalent ur.sag also occur in divine epithets referring to a deity (albeit, not Sumuqan) as the “hero, warrior” of another deity. For example, dnin-gír-sú ur-sag den-líl-ra “for Ningirsu, the warrior of Enlil” (SAK 28a, 1–2). Note also the reference to a group of ve minor deities as uku.u dutu.ke4 : rdûdama“the soldiers of ama” (KAV 64, IV 9–15 [reading following CAD, R, 250]). Cf. also Ugaritic blsmt as “as military scouts / messengers,” discussed above in n. 1, pp. 169–170.—JNF] 7 See PTU, 156. Cf. Teixidor (1971), 475–476; Hoch (1994), 147–149.

EPITHET 73 mhr nt “the warrior of Anatu” Epithet of mq (1.22)

Contexts 1. KTU2 1.22:I:91 m 5 km . bm km .am .

There, (standing) shoulder to shoulder, are the brothers, qym.il 6 blsmt . The assistants of Ilu as military scouts / messengers; m . y[[x]]b . m .il . mtm There is Yb-name-of-Ilu, the manly one, 7 yb . brkn . m .il . zrm The blessed Yb-name-of-Ilu, the hero; 8 m . mq . rpu . bl . There is mq, the hero of Balu, mhr bl 9 w mhr . nt . The warrior of Balu and the warrior of {Anatu; m . y pn . yl 10 y . There is Ypn the mighty, zbl . mlk . llmy . The prince, the eternal king. 2. KTU2 1.22:II:7–8 7 mhr . b l[ mhr] 8 nt

The warrior of Balu . . . [The warrior] of {Anatu . . .

Although there is little controversy over the general meaning of each component, some scholars interpret the rst component as a singular noun and render the epithet as “the Warrior of Anatu” or the like,2 similar to the above translation, whereas others interpret it as a plural noun (in the construct state) and propose “Warriors of Anatu” or the like.3

Parallels to the Epithet Context 1: rpu bl // mhr bl // mhr nt. Context 2: mhr bl // mhr nt. 1 For philological notes to this context, see the discussion of zbl mlk llmy (Ep. 53) and notes 1, pp. 169–171, 2, p. 170 and 7, p. 171 and the Introduction, §3.4. 2 TO I, 475: “un champion de Anat”; MLC, 423: “guerrero . . . de Anatu”; Dijkstra (1988), 47: “the warrior of Anat”; Dietrich and Loretz, TUAT III/6, 1312: “der Krieger der Anat”; RTU, 321: “the warrior of Anat”; DULAT, 536: “warrior of DN.” 3 MKT, 85: “die Diener Anat-s”; PLM, 31: “soldiers of Anath”; L’Heureux (1979), 153: “the warriors of Anat”; ARTU, 272: “the soldiers of Anatu”; Lewis, UNP, 203: “Warriors of Anat.”

222

epithet 73 Discussion

The epithet mhr nt occurs twice in Ugaritic literature and refers to the minor deity mq, to be identied with Sumuqan, the Mesopotamian protector god of wild animals.4 For the use of mhr “warrior” in the present epithet, see the discussion of the parallel epithet mhr bl “the warrior of Balu” (Ep. 72).

4

See mhr bl (Ep. 72).

EPITHET 74 mhr t “the Sutean warrior” Epithet of ypn (1.18; 1.19)

Contexts 1. KTU2 1.18:IV:6 5 [t]tb. btlt . nt [. idk . l ttn . pnm] 6 m . ypn . mhr . [t

The maiden Anatu departed. [Then she indeed directed herself,] Towards Y pn the Sutean warrior.

2. KTU2 1.19:IV:52–53 (= 1.18:IV:11; 1.19:IV:56–57) w yn . ypn . m[hr] 53t . And Y pn the Sutean warrior responded. 3. KTU2 1.18:IV:27 tq . ypn . mhr . t 28 ttn . k nr . b bh . km . diy 29 b trth

She took Y pn the Sutean warrior, She placed him like a raptor1 on her belt, Like a hawk in her sheath.2

The component mhr is usually rendered as “warrior,” or the like, similar to the above translation. As opposed to the above translation, t is most frequently rendered as “(of the) lady,” or the like, referring to Anatu, although there is no consensus.3

Parallels to the Epithet The epithet occurs without parallel terms. For nr “raptor,” see the discussion of ab nrm (Ep. 4). Anatu apparently uses Y pn as a divine weapon, the latter taking the form of a bird of prey. For the general interpretation of this passage, see Reiter (1990). The identification of trt with Biblical Hebrew r[t “sheath” is certain in the light of the close semantic correspondence between Ugaritic rb tt btr[th] “she puts a sword in her sheath” (KTU2 1.19 IV:45) and four of the seven occurrences of r[t in Biblical Hebrew (1 Sam. 17:51; Ez. 21:8,9,10). 3 Ginsberg, ANET, 152: “the Drunken Soldier”; CML1, 57: “ready in battle”; KME, 127: “dem Kämpfer der >Dame<”; MKT, 74: “dem Junker der Herrin”; TO I, 437: “le soldat buveur”; PLM, 18: “the Lady’s soldier”; CML2, 111: “warrior of the Lady”; MLC, 383: “el guerrero asolador”; AD, 203: “il guerriero della Signora”; ARTU, 244: “the warrior of the Lady”; Margalit (1989a), 154: “Sutean warrior”; Parker, UNP, 65: 1 2

224

epithet 74 Discussion

The epithet mhr t “the Sutean warrior” occurs ve times in the Ugaritic corpus and refers to Y pn, a minor deity who serves as an assistant to Anatu.4 For mhr “warrior”, see the discussion of mhr bl (Ep. 72). There is no scholarly consensus regarding the second component, t. Proposals such as “the lady” (cf. Arab. sittatun “lady, mistress”),5 “drunken” (cf. Semitic ty “to drink”)6 and “destructive” (cf. Arab. attun “separation, disunion, dispersion”)7 are based solely on etymological comparisons and have no demonstrable semantic relationship with the word mhr in “warrior.” The only proposal that accords with the immediate and general context is that of Margalit, who compares mhr t “the Sutean warrior” with Akkadian  bê(ERIN2ME) su-tu-úKI “Sutû warriors” (Idrimi inscription, line 15) and  bê(LÚ.MEERIN2ME) sú-u-tù “Sutû warriors” (EA 169:25), which refer to West Semitic nomads who lived in Syria-Palestine in the middle of the second millennium B.C.E.8 In particular, Margalit compares the role of Y pn with that of the Sutean warriors in EA 169, where they are described as mercenaries in the service of Aziru, king of Amurru.9 This identication is further supported by the parallelism of mhr “warrior” with bim “soldiers” in KTU2 1.3:II:21–22.10 The epithet may conceivably have specic ethnic connotations,11 but the term “the Sutean warrior”; Pardee, CS I, 349: “the soldier of the Lady”; Dietrich and Loretz, TUAT III/6, 1280: “dem Krieger der Dame”; RTU, 282: “the mercenary warrior”; DULAT, 851: “the destructive warrior.” 4 See DULAT, 994. His title recalls that of another minor deity, mq, who is referred to as mhr bl “the warrior of Balu” (Ep. 72) and mhr nt “the warrior of Anatu” (Ep. 73). A number of scholars have attempted to provide an etymological explanation for the proper name Y pn. See, for example, Dussaud (1941), 152, n. 1: “celui qui fait mourir,” based on Arab. fn “mourir” (similarly, Driver, CML1, 166); Watson (1976), 373: “Render, Ripper,” based on Akk. na pu “to tear out” (followed by de Moor, ARTU, 224, n. 135). Margalit (1983), 99 analyzes the name as “a G impf. of a middle-weak root p, known from Arabic and meaning ‘one who walks about’.” The lack of contextual evidence, however, makes it impossible to prove any of these proposals. 5 See the translations cited above, n. 3, pp. 223–224. 6 Ginsberg, ANET, 152; TO I, 437. 7 DULAT, 851. 8 Margalit (1976), 181–188; idem (1983), 99; idem (1989a), 337–340, 462, 476. Cf. Sapin (1983), 170, n. 63; Parker, UNP, 65; Wyatt, RTU, 282, n. 141. For the Suteans in general, see Heltzer (1981). 9 Margalit (1989a), 462. Cf. Wyatt, RTU, 282, n. 141. 10 Margalit (1989a), 339. 11 Margalit attempts to situate the Epic of Aqhat in the general region of the ethnic Sutean homeland. Nevertheless, even if the epithet mhr t “Sutean warrior” has an

epithet 74

225

“Sutean” gradually came to denote West-Semitic nomads in general.12 Furthermore, in Hittite sources from the 14th–13th centuries B.C.E., ERIN2.ME SU.TI/E (var. ZU.TE.E) designates “mobile tribal troops,” often without any ethnic connotation.13

ethnic connotation, it should be noted that Suteans are widely attested throughout Syria-Palestine. According to Heltzer (1981), 83, “In the 15th–13th centuries we find the Suteans in Syria-Palestine, from the region west of Karchemi to southern Palestine, including the region of Damascus in Syria, the vicinity of Byblos and Amurru. It seems, also, that a certain Sutean country existed in the same region, where the Suteans are mentioned in the Idrimi inscription. But certain tribes dwelled in southern Palestine and Transjordan, without direct connections with their northern relatives. We have no information here about the occupations of the Suteans, except for warfare and robbery.” 12 See Margalit (1989a), 338, quoting Zadok. According to Zadok (1985), 59, “Sutû seems to have become more and more a general term for West Semitic nomads from the middle of the second millenium B.C. onwards.” 13 See Heltzer (1981), 84–86. [In the Ugaritic texts, Y pn is closely associated with Anatu, who corresponds to Inanna/Itar, the Mesopotamian goddess of war and love. Margalit’s interpretation is thus conrmed by references in Mesopotamian god-lists to d Inanna.su.ti.ID : Sittu “Inanna the Sutean woman” (Litke [1998], 158, line 135; cf. CAD, E, 22, s.v. edamû). Similarly, the fragmentary god-lists VAT 73:10 and 145:r.9 (cf. AG, 151). Nanaya, an aspect of Itar, is similarly referred to as dNanâ dSutti “Nanaya the Sutean woman” (KB VI/2, 36, r. 21). For the martial character of Nanaya, see SAA III, 4 (especially I:1–6). Sut tu as an independent goddess, moreover, is called bukur dItar “the first-born of Itar” (BRec IV 25:44). Note, however, that the alleged epithet of Itar, a su-ti (AG, 151, quoting III R 66, r. VII, 18), is to be read á uruA[rba]-ìl “(Aur-Itar) of Arbela” (see Frankena [1954], 7). Inanna/Itar is not the only Mesopotamia deity associated with the Suteans. The gods dMAR.TU and AN.MAR.TU, associated with West Semitic nomads, are each designated as dSumuqan(GÌR) a Sutî “Sumuqan of the Suteans” (CT 24, 42: 91–92; see Litke [1998], 236 and cf. Kupper [1961], 68, n. 4). Sumuqan, in turn, corresponds to the minor Ugaritic deity mq, whose epithets mhr bl “the warrior of Balu” (Ep. 72) and mhr nt “the warrior of Anatu” (Ep. 73) also depict him as a mhr “warrior.”—JNF]

EPITHET 75 mlk “the king” Epithet of il (1.1; 1.2; 1.3; 1.4; 1.5; 1.6; 1.17) mlkn “our king” Epithet of bl (1.3; 1.4)

Contexts 1. KTU2 1.4:IV:24 (= 1.1:III:23 [reconstructed]; 1.2:III:5; 1.3:V:8; 1.5:VI:2; 1.6:I:36; 1.17:VI:49) 23 tgly . d . il . w tbu She comes to the dwelling of Ilu, 24 qr . mlk . ab . nm And enters the residence of the king, the father of years. 2. KTU2 1.3:V:32 32 mlkn . aliyn . bl . pn 33in . dlnh .

Our king, Balu the mighty one, Our judge (/ ruler), the one without equal.

3. KTU2 1.4:IV:43 mlkn . aliy[n . ]bl 44 pn . w in . dlnh

Our king, Balu the mighty one, Our judge (/ ruler) and the one without equal.

Similar to the above translation, almost all scholars render the epithet as “the king” / “our king,” or the like.1

Parallels to the Epithet Context 1: il // mlk (+ ab nm). Contexts 2, 3: mlkn // pn.

1 For mlk, cf. Ginsberg, ANET, 133: “King”; CML1, 91: “the king”; KME, 45: “des Königs”; MKT, 40: “des Königs”; PML, 93: “the King”; CML2, 59: “the king”; MLC, 200: “el Rey”; AD, 112: “del Re”; ARTU, 52: “the King”; Margalit (1989a), 152: “the King (of gods)”; Smith, UNP, 127: “the King”; Pardee, CS I, 259: “the King”; Dietrich and Loretz, TUAT III/6, 1126: “des Königs” (in the translation of KTU2 1.1:III:23 and 1.4:IV:24 the epithet is omitted); RTU, 99: “the King”; DULAT, 552: “the king.” An exception is TO I, 204: “royal.”

epithet 75

227

Discussion The epithet mlk “the king” / mlkn “our king” occurs a total of nine times in the Ugaritic corpus, seven times in the form mlk “the king,” referring to Ilu, the head of the pantheon and father of mankind and the gods, and twice in the form mlkn “our king,” referring to Balu, god of the storm and agricultural fertility.2 The use of the epithet with reference to Ilu emphasizes his status as the supreme authority in the Ugaritic pantheon, whereas the use with reference to Balu reects the latter’s role as acting king of the gods under the aegis of Ilu.3 The word mlk “king” is otherwise attested as a component of the divine epithet il mlk “ Ilu the king” (Ep. 11), likewise referring to Ilu and in rpu mlk lm “the hero, the eternal king” (Ep. 98), referring to Milku.4 For the possible epithet mlk nhr “king Naharu” (KTU2 1.9:16), referring to Yammu, see Introduction, §3.5. The Hebrew semantic and etymological equivalent lm(h) “(the) king” is well attested as an epithet of the God of Israel. See the discussion of il mlk (Ep. 11). Ugaritic mlkn “our (the gods’) king” corresponds to Hebrew wnklm “our king,” which however refers to the deity with respect to his people, not other gods: rah lk lm yk wrmz wnklml wrmz wrmz μyhla wrmz μyhla “Sing, O sing to God; sing, O sing to our king; for God is king over all the earth . . .” (Ps. 47:7–8).5 The Akkadian semantic equivalent

For mlkn, cf. Ginsberg, ANET, 138: “our king”; CML1, 91: “our king”; KME, 34: “unser König”; MKT, 31: “unser König”; TO I, 205: “notre roi”; PLM, 94: “our King”; CML2, 60: “our king”; MLC, 201: “nuestro rey”; AD, 106: “nostro re”; ARTU, 53: “our king”; Smith, UNP, 128: “our king”; Pardee, CS I, 259: “our king”; Dietrich and Loretz, TUAT III/6, 1149: “unser König”; RTU, 87: “our King”; DULAT, 552: “our king.” In context 2 and 3, scholars almost unanimously take mlkn “our king,” as well as pn “our judge (/ ruler)” and in d lnh “without equal,” as predicate epithets. Cf., e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Balu, (he is) our ruler and there is none above him.” Wyatt, RTU, 87 translates “Our King is Valiant, Baal is our ruler, there is none (who is) above him,” separating aliyn from bl. This contradicts normal Ugaritic usage. For the present translation, cf. above, n. 2, p. 84. 2 Aistleitner, MKT, 31 exceptionally takes mlkn to refer to Ilu (ignoring the parallel mlkn // pn). 3 For the status of Ilu and Balu in the Ugaritic pantheon, see inter alia EUT, 27–32; Cazelles (1969), 29–32; MLC, 63–70; UBC I, 87–96. 4 With the meaning “(divine) patron,” mlk occurs as a component in mlk azt “the (divine) patron of . . . ” (Ep. 76) and mlk q “the (divine) patron of (summer) fruit” (Ep. 77). 5 For the parallel pn “our judge (/ ruler)” // mlkn “our king” in contexts 2 and 3, see the discussion of pn (Ep. 106).

228

epithet 75

arru “king” is also well attested as a component of divine epithets.6 In particular, mlkn “our king,” namely, the king of the gods, corresponds to the common ar il ni “king of the gods” and equivalent epithets.7 Cf. the proclamation of Marduk as king of the gods in En. el. IV:28: dMardukma arru “Marduk is king!”8 Arabic malikun “King” similarly occurs as a component in epithets of Allh.9 mlk “king” is also well attested in texts from Ugarit as a component in personal names.10

See the discussion of il mlk (Ep. 11). See AG, 234–236; CAD, /2, 104, meaning 1m5'. 8 Cf. RSP 3, III:1b–d (pp. 233–235). 9 For examples, see the discussion of il mlk “Ilu the king” (Ep. 11), above, and Gimaret (1988), 313–318. 10 PTU, 157–158; cf. TPM, 88 and n. 41. Cf. Fowler (1988), 182, 183–184. 6 7

EPITHET 76 mlk azt “the (divine) patron of . . .” Epithet of rb (1.24)

Contexts 1. KTU2 1.24:2–3 1 ar . nkl w ib .1 2 rb . mlk . q . rb . m3lk . azt .

I shall sing of Nikkal and Ibbu, Of rb, the (divine) patron of (summer) fruit, Of rb, the (divine) patron of . . . .

As opposed to the above translation, most recent scholars relate azt in some way to marriage.2

Parallels to the Epithet Context 1: mlk q // mlk azt.

Discussion The epithet mlk azt “the (divine) patron of . . .”3 occurs once in the Ugaritic corpus and refers to rb, who apparently functions as a divine

1 KTU2 reads ar.nkl w ib.bt. The existence of the last two letters is very doubtful. The reading of the line in the present study follows Dietrich and Loretz (2000), 159 and 164. See the discussion of the alleged epithet *bt rb “the daughter of rb” in the Introduction, §3.5. 2 Ginsberg (1939), 323: “king of ?”; Goetze (1941), 354: “the king of ravaging (?)”; CML1, 125: “king of the raiding season”; MKT, 63: “des Königs der Fehde (?)”; Herrmann (1968), 3: “des Königs des Herbstes”; CML2, 128: “king of . . .”; PLM, 65: “Estival King”; TO I, 391: “roi . . .”; MLC, 457: “rey (de la época) de las nupcias (?)”; ARTU, 142: “the counsellor for protection-marriages”; Marcus, UNP, 215: “king of marriage (?)”; RTU, 336: “king of weddings”; Dietrich and Loretz, TUATErg., 205: “den König der Heirat”; DULAT, 31: “king of the wedding(-season).” 3 In the edition princeps, Virolleaud (1936d), 210 read t(?)zt and was followed by a number of early scholars (e.g., Ginsberg [1939], 323; Goetze [1941], 354; Herrman [1968], 2; Gordon, UT 77).

230

epithet 76

marriage-broker.4 The component mlk presumably has the same meaning as in the parallel epithet, mlk q (Ep. 77), where it is best understood as “(divine) patron” (see the discussion ad loc.). The common interpretation of mlk q as “king of summer” has led a number of scholars to take azt as referring to a season.5 In the parallel epithet, however, q is best translated “(summer) fruit” (see the discussion ad loc.), which renders a reference to a season in the present epithet unlikely. The component azt is sometimes compared with Arabic az “to go forth to ght with, to make a raid,” i.e., “king of ghting,” or the like.6 As semantic precedents, one could cite the Akkadian divine epithets ar t azi “[Zababa] (divine) patron of battle” and ar tam ri “[Ninurta, Nergal] (divine) patron of battle” (see CAD, /2, 104), but neither epithet refers to a deity with a role in any way similar to that of rb in KTU2 1.24. At present, the most widely accepted interpretation of mlk azt is “king of marriage,” or the like.7 Although such an interpretation is well suited to the role of rb in the text as marriage-broker, it is based on an unacceptable etymology from Akkadian azatu “a marriage-like relationship of dependency and protection between unprotected female and the head of a household.”8 The Akkadian word is a technical term signifying a particular kind of relationship between a man and a woman that neither reects the general marriage context of KTU2 1.24 nor is appropriate for an epithet of someone involved in arranging such a marriage, the latter usually referred to as atu or atu u muttu.9 Neither is there a

4 There is no scholarly consensus regarding the gure of rb. Goetze (1941), 358–359 suggests that the name may be Hurrian meaning “the one of (the mountain) iri(i)” and compared the divine names Kumarbi and Nabarbi, both ending with the sufx -bi. The Hurrian origin of the name rb in general has been widely accepted. Du Mesnil du Buisson (1978), 79 identies rb as a name of Môtu. Wyatt, RTU, 336, n. 3 tentatively identies rb with the Hurrian sun-god imegi, although he proposes a (hardly plausible) etymology based on the Semitic roots rr and rb. Ginsberg (1939), 323 identies rb as the father of the groom, Yariu. For the proposal to understand the role of rb as that of a divine marriage broker, see Virolleaud (1936d), 217–219. Cf. Herdner (1949a), 17, n. 3; TO I, 391, note c; PLM, 65; Marcus, UNP, 215; Dietrich and Loretz (2000), 165, 211–212. 5 E.g., CML1, 125: “king of the raiding season” [ibid., n. 5: = autumn]; Herrmann (1968), 3: “des Königs des Herbstes”; PLM, 65: “Estival King”; MLC, 457: “rey (de la época) de las nupcias (?)”; DULAT, 31: “king of the wedding(-season).” 6 See above, n. 2, p. 229. 7 See above, n. 2 p. 229. 8 CAD, A/1, 217. 9 CAD, A/2, 471–472. For the importance of the distinction between technical and general meanings of words in Semitic philology, see Cohen (1989), 14 (Principle Five).

epithet 76

231

semantic precedent for an epithet meaning “king of marriage.”10 In the present state of our knowledge of the Ugaritic language, it thus does not seem possible to determine the meaning of azt.11 mlk “king” is attested in texts from Ugarit as a component in personal names,12 but it is not certain that it is used there with the specialized meaning “(divine) patron.”

10 Akkadian azatu also means “marriage gift,” apparently used in a context of marriage in general (see CAD, A/1, 217). In this sense, however, the word is poorly attested (CAD, ibid., lists only one example) and there would still be no semantic precedent to an epithet meaning “king of marriage gifts.” 11 Cf. CML2, 128; TO I, 391 (see above, n. 2, p. 229). 12 See above, n. 10, p. 228.

EPITHET 77 mlk q “the (divine) patron of (summer) fruit” Epithet of rb (1.24)

Contexts 1. KTU2 1.24:2–3 1 ar . nkl w ib .1 2 rb . mlk . q . rb . m3lk . azt .

I shall sing of Nikkal and Ibbu, Of rb, the (divine) patron of (summer) fruit, Of rb, the (divine) patron of . . . .

2. KTU2 1.24:17 ylak yr nyr mm . m 17r[]b mlk q

Yariu, the luminary of the heavens, sends (a message), To rb, the (divine) patron of (summer) fruit.

16

3. KTU2 1.24:24 w 24yn rb . mlk q

And rb, the (divine) patron of (summer) fruit, responded.

As opposed to the above translation, the majority of scholars render the epithet as “the king of summer,” or the like.2

Parallels to the Epithet Context 1: mlk q // mlk azt.

Discussion The epithet mlk q “the (divine) patron of (summer) fruit” occurs three times in the Ugaritic corpus and refers to rb, who apparently 1

For the reading of this line, see above, n. 1, p. 229. Ginsberg (1939), 323: “king of summer (?)”; CML1, 125: “king of summer”; KME, 77: “des Königs des Sommers”; MKT, 63: “des Königs des Sommers”; Herrmann (1968), 3: “des Königs des Sommers”; TO I, 391: “roi de l’été”; PLM, 65: “King of Summer”; CML2, 128: “king of summer”; Marcus, UNP, 215: “king of summer”; RTU, 336: “king of summer”; Dietrich and Loretz, TUAT Erg., 205: “den Köning des Sommers.” Cf. MLC, 457: “rey (de la fruta) del verano”; DULAT, 722: “king (of the) summer (fruit).” De Moor, ARTU, 142 exceptionally translates “the counsellor for exchange-marriages.” 2

epithet 77

233

functions as a divine marriage-broker.3 Almost all scholars identify q with Hebrew yq “summer” and its cognates. Although the meaning “summer” is unequivocally attested for Ugaritic q ,4 there is no known precedent for such a use in a divine epithet and the parallel term, azt, is too poorly understood to cast any light on the meaning of q .5 Del Olmo Lete and Sanmartín interpret mlk q as “king (of the) summer (fruit).”6 The meaning “(summer) fruit” is otherwise attested for Ugaritic q ,7 as well as for its Biblical Hebrew cognate,8 and seems more appropriate in the context of a divine epithet, as fruit was sometimes offered to gods in Mesopotamia.9 mlk “king” occurs in the present epithet with the meaning “patron of an object,” which corresponds to the use of Akkadian arru in divine epithets “as patron or possessor of objects, topographical entities, faculties, qualications, etc.”10 Cf., for example, ar egal[li] “(divine) patron of abundance.”11 mlk “king” is attested in texts from Ugarit as a component in personal names,12 but it is not certain that it occurs with the specialized meaning “(divine) patron.”

3

See above, n. 4, p. 230. See DULAT, 722, s.v. q meaning 1. 5 See the discussion of mlk azt (Ep. 76). 6 DULAT, 722, s.v. q , meaning 2. See already MLC, 457, cited, n. 2, p. 232. 7 DULAT, ibid. 8 2Sam. 16:1,2; Isa. 16:9; Jer. 40:10,12; 48:32; Amos 8:1,2; Micah 7:1. 9 E.g., VAS 1, 32 II: 12–15: azqupim kirâm ellam simat iltia uakin sattuk inbim ana d r ina maria “I planted for her (Blet il ) a sacred orchard befitting her divinity. I established regular offerings of fruit (to be made) in perpetuity in her presence.” [Considering the context of the marriage of the moon god Yariu in KTU2 1.24, it may not be irrelevant that the Mesopotamian moon god Sîn was sometimes referred to by the epithet GURUN = dInbu “the ‘Fruit’.” See CAD, I/J, s.v. inbu, meaning 1d (p. 146) and lexical section (p. 144) and AG, 24. More importanly, the epithet mlk q “the (divine) patron of (summer) fruit” is semantically paralleled by the Hittite divine dEN.GURUN “lord of fruit” (Rüster and Neu [1989], 111 [no. 40]). The name occurs in lists of gods in cult inventories (KUB 38.6 iv 19 [Rost (1961), 188] and KUB 38.10 iv 5, 18 [1961], 196]—courtesy Prof. G. Wilhelm who was in contact with the author). Cf. also the list of “5 gods of fruit” (5-àm dingir gurun.ake4) in AN : dA-nu-um, II: 394–401 (Litke [1998], 112). Note that the alleged epithet of Nikkal, *ilat inbi “goddess of fruit” (YOS I, 45:9), quoted by Herrmann (1968), 33, citing CML1, 125, n. 4, and Smith, UBC I, 170 (Smith: “lady of fruit”), citing CML2, 31, n. 1, is the product of a misinterpretation by Clay in his edition of the text (see YOS I, pp. 69 and 72). For the correct reading , dIn-bi “the Fruit,” referring to Sîn, see CAD I/J, 146.—JNF] 10 CAD, /2, s.v. arru, meaning 1m9 (pp. 104–105). 11 MDP 2, 116:6 (cf. CAD, /2, 104). The context is fragmentary and the name of the deity to whom the epithets refers is not preserved. 12 See above, n. 10, p. 228. 4

EPITHET 78 mt mt “husband, husband” Epithet of il (1.23)

Contexts 1. KTU2 1.23:40 (= 1.23:46) 40 y mt . mt . n tm . k . O husband, husband, your staff is lowered, mmnnm . m ydk The rod of your hand is dropped.1

The epithet is usually rendered as “husband, husband,” similar to the above translation, or “man, man.”2

Parallels to the Epithet Context 1: In an identical context (line 43) mt mt is replaced by ad ad.

Discussion The epithet mt mt “husband, husband” occurs twice in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. In the sole context, two anonymous goddesses address Ilu as “husband, husband.”3 In lines 32–33 and 43 they similarly address

1 The translation of n tm // mmnnm is not certain (see above, n. 1, p. 22 and the references cited therein). 2 Ginsberg (1935), 67: “O husband! husband!”; CML1, 123: “husband, husband”; KME, 82: “Mann, Mann”; MKT, 60: “Oh Mann, oh Mann!”; Tsumura (1973), 12: “My husband, My husband!”; TO I, 375: “époux, époux”; PLM, 62: “O husband, husband!”; CML2, 125: “O husband, husband”; MLC, 444: “hombre, hombre”; Dietrich and Loretz, TUAT II/3, 355: “Oh, Ehemenn! Ehemann!”; ARTU, 124: “my husband, my husband”; Lewis, UNP, 211: “O husband! husband!”; Pardee, CS I, 281: “O man, man”; RTU, 331: “husband, husband!”; DULAT, 598: “man, man.” 3 A few scholars translate mt in the present context as “man” (see above, n. 2, p. 234). Such a meaning of mt is clearly required in mt mrz “man, male member of the marzi u” (KTU2 3.9:13) and in the epithet of Danilu, mt rpi “man of Rpu” (e.g., KTU2 1.17: II:28). The parallel usage of yadad “O father, father” and the resultant bt il “daughters

epithet 78

235

Ilu as ad ad “father, father” (Ep. 6) and um um “mother mother” (Ep. 20).4 These three epithets would seem to express the affection, esteem and intimate feelings held by these two goddesses for Ilu; in addition to his position as head of the pantheon, he is treated here as if he were their father, mother and spouse.5 In Akkadian, mutu “husband” occurs in a number of divine epithets. For example, Nin.mùr is called dam.nita(mu-ut) dNin.kilim.ke4 “husband of Ninkilim.”6 mt (with the meaning “man”) is attested in texts from Ugarit as a component in personal names.7

of Ilu” (lines 42–46) and y mt mt “O husband, husband” and the resultant at il “wives of Ilu” (lines 46–49) clearly indicates, however, that in the present context the term means “husband,” as translated by the majority of scholars. This dual meaning of Ugaritic mt is corroborated by the fact that both the Akkadian cognate mutu and the Biblical Hebrew semantic equivalent çya similarly have both meanings, “man” and “husband.” 4 Here it should be noted that there is no predetermined relationship between the two goddesses who utter the epithets and the god Ilu, the referent of the epithets. This is emphasized by the wider context in which the epithets adad “father, father” and mt mt “husband, husband” are considered as optional epithets; if the goddesses use the former they will be considered Ilu’s daughters, whereas if they use the latter they will be considered his wives. 5 For an additional, possible use of mt (with the meaning “man”) in a divine epithet, see above, n. 7, p. 171. 6 An: dA-nu-um, V, 38 (Litke [1998], 172). For this and additional examples, see AG, 132.

EPITHET 79 ngr il il “the divine herald, Il” Epithet of il (1.16)

Contexts 1. KTU2 1.16:IV:6 (= 1.16:IV:3) 6 y . ngr il .il He called the divine herald, xIle, 7 il . ngr. bt . b l Il, the herald of the house of Balu, 8 w ath . ngrt . ilht And his wives, the herald-goddesses. 2. KTU2 1.16:IV:10 10 m. l ngr . il il[] 11 il . ngr . bt bl 12 w atk . ngrt . ilht

Listen, O divine herald, xIle, Il, the herald of the house of Balu, And your wives, the herald-goddesses.

Scholars are divided as to whether il is to be understood as the proper name Ilu, i.e., “the ngr of Ilu,” or as a common noun “god,” i.e., “the divine ngr,” similar to the above translation. In earlier studies ngr is usually translated “carpenter,” or the like, whereas in more recent studies it is usually rendered “herald,” or the like, similar to the above translation.1

Parallels to the Epithet Contexts 1, 2: ngr il il // il ngr bt bl // ath/k ngrt ilht.

1 Ginsberg, ANET, 148: “the carpenter-god Ilish”; CML1, 43: “Elsh the carpenter of the gods”; KME, 109: “den Handwerker-Gott Ilsch”; MKT, 102: “den Zimmermann Els, Ilš”; TO I, 563: “le héraut d’El, Ilsh”; PLM, 55: “the carpenter god, Ilš”; CML2, 99: “Elsh, steward of El”; MLC, 316: “el heraldo divino Ilšu”; AD, 176: “Ilshu, l’araldo di El”; ARTU, 218: “Ilishu, the herald of the Ilu”; Greenstein, UNP, 36: “the herald-god, Ilish”; Pardee, CS I, 341: “the herald of Ilu, Ilšu”; Dietrich and Loretz, TUAT III/6, 1247: “Ilisch, den Herold Els”; RTU, 233: “the herald of the god(s), Ilsh”; DULAT, 623: “divine herald, DN” (ibid., p. 49: “the herald, the god DN”).

epithet 79

237

Discussion The epithet ngr il il “the divine herald, Il” occurs three times in the Ugaritic corpus and refers to the minor god Il. It occurs in parallel with another similar epithet of the same god, namely, il ngr bt bl “ Il, the herald of the house of Balu” (Ep. 16). The interpretation of il as “divine” is preferable to that as the DN Ilu, since in Epithet 16 Il is explicitly said to be in the service of Balu.2 Cf. Akkadian n gir il ni “the herald of the gods” (KAV 154:9), i.e., “divine herald.”3 For a discussion of ngr “herald” and the DN il, see Epithet 16.

2 3

For this meaning of il, see DULAT, 49–50, meaning 1f. For the parallel Greek divine epithet see n. 4, p. 65.

EPITHET 80 nhr il rbm “Naharu, the god of the immense (waters)” Epithet of ym (1.3)

Contexts 1. KTU2 1.3:III:391 mt . mdd 39 il ym . l klt . nhr .il . rbm 40 41 42 43 44 45 46

l itbm . tnn .itm . lh mt . bn . qltn ly . d . bt . ram mt . mdd ilm . ar mt . gl . il . tk mt . k{.}lbt . ilm .it klt . bt . il . bb .

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Ar, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, I tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

Most scholars interpret nhr as a proper name, River / Naharu, as in the above translation, but there is no consensus as to the meaning of rbm and its syntactic relationship to il “god.”2

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn itm lh // bn qltn // ly d bt ram // mdd ilm ar // gl il tk // klbt ilm it // bt il bb. 1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); gl il tk (Ep.86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “El’s Flood Rabbim”; CML1, 87: “the mighty god Nahar”; KME, 30: “dem großen Fluß-Gott”; MKT, 27: “dem Rbm, dem Fluten(gott) Els”; TO I, 167: “Nahar, le dieu des grandes (eaux)”; PLM, 79: “River, god of the great (waters)”; CML2, 50: “Nahar the great god”; MLC, 185: “Naharu, el Dios grande”; AD, 101: “Nahar, dio delle grandi acque”; ARTU, 11: “River, the god of the Big Ones”; Smith, UNP, 111: “River, the Great God”; Pardee, CS I, 252: “the great god Naharu”; Dietrich and Loretz, TUAT III/6, 1142: “den Fluß, den Gott der Großen”; RTU, 79: “Nahar, the mighty god”; DULAT, 728: “DN, the great god.”

epithet 80

239

Discussion The epithet nhr il rbm “Naharu, the god of the immense (waters)” occurs once in the Ugaritic corpus and refers to the god of the sea, Yammu, by his alternate name, Naharu. As is widely recognized, the same use of the common noun nhr “river” as a personal name referring to Yammu occurs in such texts as KTU2 1.2:IV:12–13: ygr gr ym gr ym lksih nhr lk  drkth “Ygr, expel Yammu, Expel Yammu from his throne, Naharu from his seat of dominion.” See also p nhr “the judge (/ ruler) Naharu” (Ep. 105), below, which also refers to Yammu. In Biblical Hebrew, the parallel μy “sea” // (μy/tw)rhn “river(s)” is well attested.3 Note especially μyrhn // μyrhn // μy (Hab. 3:8) in a context having strong mythological overtones.4 The component rbm has been diversely interpreted (see above, n. 2, p. 238). In the opinion of the present author, the best proposal is that of Caquot, Sznycer, and Herdner, who posit an ellipsis equivalent to Biblical Hebrew μybr μym “immense waters” (Ps. 29:3; 93:4).5 Note especially μybrhw μymwx[h rhnh ym “the great and immense waters of the river” (Isa. 8:7) and the parallel μybr μym “immense waters” // twrhn “rivers” (Cant. 8:7). Cf. also the similar usage of hbr μwht “the immense Deep” (Isa. 51:10; Amos 7:4; Ps. 36:7). In addition to the parallelism with mdd ilm ym “the beloved of Ilu, Yammu” (Ep. 69), referring directly to Yammu, nhr il rbm is followed by a series of parallel terms referring to sea monsters which represent the same deity: tnn itm lh “the dragon of the two ames” (Ep. 104) // bn qltn “the twisting (/ twisted) serpent” (Ep. 43) // ly d bt ram “the dominant one who has seven heads” (Ep. 101) // mdd ilm ar “the beloved of Ilu, Ar” (Ep. 71). The entire context can be compared with

3

E.g., Ps. 89:26. See Avishur (1984), 369–370. See Avishur (1984), 369–370. Mesopotamian religion also knows of a god “River,” namely Id (written dÍD or dÍD.LÚ.RU.GÚ [see CAD, I/J, 8]), but he is distinct from the goddess Timat, the primeval sea monster (= the almost always feminine Biblical Hebrew μwht). Albright (1936), 20, likewise suggested that in Ugaritic, Yammu and Naharu were originally distinct water monsters who were combined because of their similar characteristics. Cazelles (1984), 178, on the other hand, explains the relationship between Yammu and Naharu by deriving the proper name Naharu from the meaning “«courant marin» désordonné que domine la divinité.” He compares Biblical Hebrew rhn with this meaning in Ps. 93:3 and Isa. 44:27. In light of the Mesopotamian river ordeal, however, the epithet ) nhr “judge (/ ruler) Naharu” (Ep. 105) suggests that the divine name Naharu derives from the basic meaning of nhr, i.e., “river,” as is usually believed (see the discussion of Ep. 105). 5 TO I, 167, note (h). See also PLM, 79. Contrast Kloos (1986), 52 and n. 115. 4

240

epithet 80

Ps. 74:13–15: μy “the Sea” // μynynt yvar “heads of dragons” // yvar ˆtywl “heads of Leviathan” // ljnw ˆy[m “spring and torrent” // twrhn ˆtya “mighty rivers.”6 nhr is also attested in texts from Ugarit as a component in personal names.7

6 7

Cf. Cooper (1981), 377–378. PTU, 13, 165; Sivan (1984), 251. Cf. Albright (1936), 19.

EPITHET 81 nyr rbt “the luminary, the lady” Epithet of špš (1.16; 1.161)

Contexts 1. KTU2 1.16:I:36–37 36 tmtn . ba . rbt 37 špš . w . tgh . nyr 38 rbt 2. KTU2 1.161:19 išn . špš . w . išn 19 nyr . rbt . ln 18

. . .1 the rising (?)2 of the lady Šapšu, And the shining forth3 of the luminary, the lady. Be hot, (O) Šapšu, indeed be hot, (O) luminary, the lady, above him.4

Scholars diversely interpret rbt as a noun “the (great) lady” standing in apposition to nyr “luminary, light” as in the above translation;5 as

1 Many scholars derive tmtn from the root mtn “to wait”: Ginsberg (1946), 45; CML1, 41; TO I, 553, note (q); CML2, 95; ARTU, 213; Greenstein, UNP, 32. Cf. recently DULAT, 599–600, s.v. m-t-n “to wait.” Although such a meaning would t the general context, the reading is uncertain (according to KTU2 only the second and third letters are certain) and the root is not otherwise attested in Ugaritic. It thus seems preferable to leave the word untranslated following Pardee, CS I, 340 and RTU, 224, n. 216. 2 Scholars who identify nyr rbt as an epithet of Yariu (see below, n. 8, p. 242) understand ba as a reference to the setting of the sun. Assuming that the parallel epithets rbt špš // nyr rbt both refer to Šapšu, as is clearly the case with špš // nyr rbt in context 2, ba must parallel tgh “shining forth” (see the following note). For the interpretation of ba as “rising,” see the recent comprehensive discussion of the Ugaritic root b by Pardee, TR, 199–202 and the bibliography cited therein, especially Levine and de Tarragon (1993), 106–110. The term is translated here with a question mark due to the difculty in interpreting it in other texts. 3 The majority of scholars believe tgh to be derived from the root ngh “to shine.” See CML1, 41; CML2, 95; TO I, 553; PLM, 52; Greenstein, UNP, 32, Pardee, CS I, 340, n. 73; RTU, 225, n. 219. Cf. the divine name ngh w srr (KTU2 1.123:12), which occurs in a god-list immediately following the astral deity š r w šlm. Contrast DULAT, 861: “absence” (cf. already MLC, 311: “se ausenta”); de Moor, ARTU, 213, who translates “the turning in,” referring to the setting of the sun. 4 The stichometry and translation follows CR, 195, n. 85. Cf. also DULAT, 155, 813. For other interpretations, see RTU, 437–438 and the bibliography cited therein. 5 Levine (1981), 249: “the Luminary, the Great Lady”; Greenstein, UNP, 32: “Lady Lamp”; DULAT, 732: “the (Great) Lady Luminary.” Cf. PLM, 52: “the Lady, gleaming with glow.” Xella, AD, 173 exceptionally translates “la luce della Signora.”

epithet 81

242

an adjective “great”;6 or as a noun “myriads (of stars)” in the genitive case as part of a construct chain.7

Parallels to the Epithet Context 1: rbt špš // nyr rbt. Context 2: špš // nyr rbt.

Discussion The epithet nyr rbt “the luminary, the lady” occurs twice in the Ugaritic corpus and refers to the sun goddess Šapšu. In both contexts, the epithet constitutes the B-word in a parallel pair of terms referring to this deity.8 Cf. the semantically related epithet of Šapšu nrt ilm špš “the lamp of the gods, Šapšu” (Ep. 85). The component nyr also occurs in the epithet nyr šmm “the luminary of the heavens” (Ep. 82), which refers to the moon god Yariu. The fact that nyr does not accord grammatically with the feminine DN špš, indicated by the lack of the feminine marker -t, suggests that it is a noun equivalent to Biblical Hebrew rwam “luminary,” rather than a participle or nomen agentis.9 The Hebrew term similarly occurs without gender accord with reference to both the (usually grammatically feminine) sun (ldgh rwamh “the great luminary”) and the (grammatically masculine) moon (ˆfqh rwamh “the minor luminary”)

6

KME, 105: “der großen Leuchte”; MLC, 311: “la Gran Luminaria”; ARTU, 213: “the great Lamp”; Caquot, TO II, 108: “grand luminaire”; Pardee, CS I, 340: “the great light”; Levine et al., CS I, 358: “great luminary”; Dietrich and Loretz, TUAT III/6, 1242: “der großen Leuchte”; RTU, 225: “the great luminary.” Xella’s translation “buona illuminatrice” stems from a faulty reading nyr bt in context 2 (TRU, 281–282). DULAT, 655: “the Great Luminary.” 7 CML1, 41: “the lamps of myriads (of stars)”; TO I, 553: “la lumière des myriades”; CML2, 95: “the illuminator of myriads (of stars).” Cf. MKT, 99: “die Myriaden das Licht erstrahlen lassen,” likewise referring to the stars. 8 A number of scholars explicitly or implicitly identify nyr rbt in context 1 as Yariu: see RTU, 225, n. 220; Greenstein, UNP, 46, n. 121 and the references in n. 2, p. 241. The lack of consensus stems mainly from the difculty in translating the parallel terms ba and tgh. In context 2, however, nyr rbt clearly refers to Šapšu, and the fact that in each context the epithet parallels a similar reference to this deity indicates that here, too, nyr rbt refers to the sun goddess. Cf. Pardee, CS I, 340, n. 73. 9 For the equivalence of the Ugaritic and Hebrew terms, see de Moor (cited below).

epithet 81

243

in Gen. 1:16. As an epithet component, nyr “luminary” is nevertheless semantically and etymologically equivalent to Akkadian participles munammiru “who illuminates” and mušnammiru “who illuminates,” which occur in epithets of the Mesopotamian sun god Šamaš. Compare, for example, munammir Igigi u Anunnaki š kin namirtu ana niš apâti “who brings light to the Igigu and Anunnaku, who provides light for the multitudes of mankind”10 and mušnammir eretim rapaštim “who illuminates the vast earth.”11 Note also Akkadian personal names such as dŠamaš-munammer “lit. Šamaš-is-one-who-illuminates.”12 The Akkadian semantically equivalent term nannaru “luminary” usually refers to the moon god Sîn (cf. n. 2, p. 245), but it would appear to be exceptionally attested once with reference to the sun, although not in an epithet.13 Many scholars render nyr rbt as “the great luminary,” or the like (see above, n. 6, p. 242), analyzing rbt as an adjective modifying nyr. De Moor compares the epithet in this sense with Hebrew ldgh lwamh “the great luminary” (Gen. 1:16), discussed above.14 Although nyr and rwam are surely semantically equivalent terms, such an analysis of rbt seems unlikely because of the apparent masculine gender of nyr (see above). The translation “the illuminator of myriads (of stars)” (see above, n. 7, p. 242), on the other hand, is based on the interpretation of the epithet as referring to Yariu, which is contradicted by context 2.15 It thus seems most likely that rbt is the noun “(great) lady.” This interpretation is clearly supported by the fact that rbt “(great) lady” otherwise occurs in two other epithets of Šapšu, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt “Šapšu the lady” (Ep. 103). For this term in general, see the discussion of rbt art ym (Ep. 94).

10

RA 49, 38:32. BWL, 136: 177. For these and additional epithets, see AG, 140 and CAD, N/1, 215, 217. 12 Studies Landsberger 49:74. For this and additional examples, see CAD, N/1, 217. 13 VAS 10 215 r. 24 (see CAD N/1, 261). 14 ARTU, 213, n. 81. 15 See above, n. 8, p. 242. 11

EPITHET 82 nyr šmm “the luminary of the heavens” Epithet of yr (1.24)

Contexts 1. KTU2 1.24:16 16 ylak yr nyr šmm . m 17r[]b mlk q 2. KTU2 1.24:31 w yn 31 yr nyr šmm

Yariu, the luminary of the heavens, sends (a message), To rb, the (divine) patron of (summer) fruit. But Yariu, the luminary of the heavens, responded:

Almost all scholars render the epithet as “luminary of the heavens,” or the like, similar to the above translation.1

Parallels to the Epithet There are no parallels to the epithet.

Discussion The epithet nyr šmm “the luminary of the heavens” occurs twice in the Ugaritic corpus and refers to the moon god Yariu. For the rst component, nyr “luminary,” see the discussion of nyr rbt (Ep. 81), above.

1 Ginsberg (1939), 324: “the luminous one of the sky”; CML1, 125: “illuminator of heaven”; KME, 78: “die Leuchte des Himmels”; MKT, 63: “der Erleuchter des Himmels”; Herrmann (1968), 11: “der Erleuchter des Himmels”; TO I, 393: “lampe des cieux”; PLM, 66: “illuminator of heaven”; CML2, 128: “lamp of heaven”; MLC, 458: “la Luminaria de los cielos”; ARTU, 143: “the Illuminator of heaven”; Marcus, UNP, 216: “the luminary of the sky”; RTU, 338: “the luminary of the heavens”; Dietrich and Loretz, TUAT Erg., 206: “die Leuchte des Himmels”; DULAT, 655: “the Luminary of the skies.”

epithet 82

245

The second component, šmm, is correctly identied by all scholars as the common Semitic word for “sky, heavens.” Goetze correctly compared this epithet with Akkadian munawwir šamê u eretim “illuminator of the heavens and the earth,” which refers to the Mesopotamian moon god Sîn.2 Cf. the Arabic epithet of Allh, nru as-samaw ti wa l-ari “Light of the Heavens and the Earth.”3

2

Goetze (1941), 358. See also AG, 140, 445; MLC, 589; Seux (1976), 414; DULAT, 655. [Cf. also epithets of Sîn such as nannar šamê “luminary of the heavens” (for numerous examples, see CAD, N/1, 260) and nr šamê nisti “light of the distant heavens” (Streck Asb. 288:5). For these and additional similar epithets of Sîn, see AG, 133–134, 141.—JNF] 3 See Gimaret (1988), 372–374.

EPITHET 83 nmn ilm “the most handsome of the gods” Epithet of yr (1.24)

Context 1. KTU2 1.24:25 w 24yn rb . mlk q . l 25 nmn . ilm l tn26m . bl

And rb, the (divine) patron of (summer) fruit, responded: O most handsome of the gods, O son-in-law of Balu.

The majority of scholars render the epithet as “the most gracious/pleasant of the gods,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: nmn ilm // tnm bl.

Discussion The epithet nmn ilm “the most handsome of the gods” occurs once in the Ugaritic corpus and refers to the moon god Yariu.2 The epithet is semantically equivalent to nmt (/ bn) at bl “the loveliest of (/among) 1 Ginsberg (1939), 324: “beloved of the gods”; CML1, 125: “(most) pleasant of gods”; KME, 78: “Liebling des Il”; MKT, 64: “Liebling Els”; Herrmann (1968), 15: “Liebling [E]ls”; TO I, 393: “Favori des dieux”; PLM, 66: “favorite of the gods”; CML2, 129: “gracious one of the gods”; MLC, 459: “el más apuesto de los dioses”; ARTU, 144: “most graceful among the gods”; Marcus, UNP, 217: “favorite of El”; RTU, 338: “most gracious of the gods”; Dietrich and Loretz, TUAT Erg., 206: “Liebling Els”; DULAT, 614: “the (most) handsome of the gods.” 2 Cf. nm ilm (KTU2 1.5 III:15), which DULAT, 613, translates “the (most) handsome of the gods,” paralleling the translation of the present epithet. The fragmentary state of the text, however, makes its interpretation uncertain. Smith, for example, proposes “O gracious gods” (UNP, 145). If this expression is in fact a divine epithet, it most likely does not refer to Yariu, as the latter is not mentioned in the extant portion of this part of the text.

epithet 83

247

the sisters of Balu” (Ep. 84), referring to Anatu. The two epithets would also appear to be structurally similar; in each case the rst term (nmn and nmt, respectively) is most likely a nominalized adjective (in the present epithet with the addition of a sufx n of some sort) used in the superlative sense. The Ugaritic root nm, like its Biblical Hebrew counterpart, signies both “good, pleasant” and “beautiful, lovely.” In the present context it refers to the physical attractiveness of the god.3 The component nmn “handsome” also occurs in epithets of royal personages: nmn lm il “(Kirta) the handsome one, the lad of Ilu” (KTU2 1.14:I:40) and nmn mq nšm “(Aqhatu) the most handsome (and) cleverest of men” (KTU2 1.17:VI:45). In Akkadian, the semi-divine Gilgamesh is referred to as damqu dGiš-gím-maš “the handsome Gilgamesh.”4 Cf. also Arabic amlun “beautiful,” which occurs in the adth (Muslim) with reference to Allh: inna ll ha amlun yu ibbu l-am la “God is beautiful and loves beauty.”5 nmn “handsome (one)” is also attested in texts from Ugarit as a component in personal names.6

3 For this usage of the Ugaritic root nm, namely “physically good-looking,” and the comparison with the same usage of the Biblical Hebrew [n “to be good-looking, handsome, beautiful” with respect to both male and female lovers (Cant. 1:16, 7:7), see Cohen (1996a), 112 and the bibliography referred to there. As opposed to Ugaritic nm “good; beautiful,” however, the basic Biblical Hebrew words for “good” and “beautiful” are bwf and hpy, respectively. 4 Gilg. VII 138. Cf. Gilg. I 207: [dam]q ta dEnkidu k ili tabašši “you are handsome, Enkidu, you are just like a god.” Akkadian banû “handsome, beautiful” also occurs with reference to Gilgamesh (see CAD, B, 81). For the comparison of the latter Akkadian term in the expression sîsû banûtu “beautiful horses” (EA 22:I:1) with Ugaritic nm in the expression wm nmm “ne (looking), choice horses” (KTU2 2.45:17, 19–20), see Cohen (1996a), 112 and the bibliography referred to there. For the use of Akkadian banû in a divine epithet, see the discussion of nmt (/bn) at bl (Ep. 84), below. 5 See Gimaret (1988), 215–217. 6 PTU, 163; DULAT, 615. Cf. Fowler (1988), 351; biblical ˆm[n (2 Kgs 5:1, etc.) and the Akkadian PN Ilma-bani “The-God-is-Handsome” (Stamm, Namengebung, 224; CAD, B, 82).

EPITHET 84 nmt (/ bn) at bl “the loveliest of (/ among) the sisters of Balu” Epithet of nt (1.10)

Contexts 1. KTU2 1.10:II:16 15 w yn . btlt . nt 16 nmt . bn . at . bl

And he saw the maiden Anatu, The loveliest among the sisters of Ba{lu.

2. KTU2 1.10:III:10 btlt . p btlt . n[t] 10 w p . nmt . at . b[l]

. . . the maiden Anatu, . . . the loveliest of the sisters of Ba{lu.1

9

Almost all scholars render the epithet as “the loveliest of (/among) the sisters of Balu,” or the like, similar to the above translation.2

Parallels to the Epithet Context 1: btlt nt // nmt bn at bl. Context 2: btlt nt // nmt at bl.

1

For an attempt at a more complete translation, see Parker, UNP, 185. Ginsberg, ANET, 142: “fairest among Baal’s sisters / [his] fairest sister”; CML1, 117/119: “(most) gracious amongst the sisters of Baal / (most) pleasant of sisters”; MKT, 53/54: “die lieblichste unter Baals Schwestern / der lieblichsten [seiner] Schwestern”; TO I, 824/287: “la (plus) gracieuse d’entre (/ des) le soeurs de Baal”; PLM, 119/120: “the fairest among (/ of ) Baal’s sisters”; MLC, 469/472: “la más graciosa entre (/ de) las hermanas de Balu”; ARTU, 112/114: “the most graceful among Balu’s sisters (/ of the sisters of Balu)”; Parker, UNP, 183/185: “Loveliest of the sisters of Baal / [Baal]’s loveliest sister”; RTU, 156/159: “the loveliest among the sisters of Baal / the most gracious of Ba[al’s] sisters”; DULAT, 615: “the most graceful among the sisters of DN.” Note that Driver, CML1, 119 does not reconstruct bl in context 2 (see above). 2

epithet 84

249

Discussion The epithets nmt bn at bl “the loveliest among the sisters of Balu” and nmt at bl “the loveliest of the sisters of Balu” each occurs once in the Ugaritic corpus and refer to Anatu, goddess of war, love and fertility. They are semantically identical and are here classied together as a single epithet. The Ugaritic root nm, which signies both “good, pleasant” and “beautiful, lovely,” here refers to the physical beauty of the goddess. This is evident from the description of the beauty of the princess ry in the Epic of Kirta as nm nt nmh “her beauty was (like) the beauty of Anatu” (KTU2 1.14:III:41), where the beauty of the goddess Anatu serves as an example of physical attractiveness.3 The same usage of the root nm referring to the physical attractiveness of a male deity occurs in the epithet of the moon god Yariu, nmn ilm “the most handsome of the gods” (Ep. 83).4 From context 1, it is clear that at “sisters” is plural and that nmt has a superlative sense, “the loveliest,” as is generally recognized.5 Although there is little difference between the various translations of the epithet, there is no scholarly consensus regarding the referent of the component at “sisters” and the implications regarding the relationship between Anatu and Balu. Balu and Anatu are otherwise referred to in KTU2 1.10 as a “brother” (II:25) and a “sister” (II:20) and in an independent context in KTU2 1.3:IV:39, Anatu is again called a* “his (Balu’s) sister.” The 3

See Cassuto, GA, 64–65. For the relationship of the Ugaritic root nm with Biblical Hebrew [n, see the discussion of nmn ilm (Ep. 83) and the references cited there. 5 For the structure of the epithet in context 1, cf. Hebrew ˆk yjwjh ˆyb hnvwvk ynbh ˆyb ydwd ˆk r[yh yx[b jwptk twnbh ˆyb yty[r “Like a lily among thorns, so is my darling among the maidens. Like an apple tree among trees of the forest, so is my beloved among the youths” (Cant. 2:2–3), where ˆyb “among” corresponds to b “in, among” in expressions such as yvnb hpyh “the most beautiful among women” (Cant. 6:1). For the structure of the epithet in context 2, cf. Hebrew wynb ˆfq “the youngest of his sons” (2Chr. 21:17). Prof. Cohen has suggested (oral communication) that this epithet emphasizing Anatu’s physical beauty is found in all of Ugaritic literature only in the present text because of the especially erotic nature of the general context, just as the epithet yvnb hpyh is found in Biblical Hebrew three times only in the love poetry of the Song of Songs (Cant. 1:8; 5:9; 6:1). [Cf. also Mandaic zwrty +hwt wqšyšt +strt nw[q]bt “the youngest of the sisters and the eldest of the female goddesses” (BM 91715:5). The expression has been discussed by Müller-Kessler (2002), 204 and n. 49. For the Mandaic text in general, see Müller-Kessler, ibid., 203–205 and Ford (2002a), 246–248; idem (2002c).—JNF] 4

250

epithet 84

erotic nature of the account in KTU2 1.10, which is often presented as a description of a sexual encounter between Balu and Anatu, has led some scholars to posit that a “brother” and a “sister” are used in a gurative sense “lover.” The “sisters of Balu” would thus be his many wives and lovers.6 Other scholars interpret a “brother” and a “sister” literally and understand Anatu to be Balu’s biological sister, whatever their particular roles in KTU2 1.10 may be.7 Given the role that Anatu plays in the Baal Cycle, it is difcult to deny that she had a special relationship with Balu.8 Balu, however, is explicitly referred to as bn dgn “the son of Dagnu” (Ep. 28), whereas Anatu is never associated with Dagnu but is said to be the bt “daughter” of Ilu,9 which makes it unlikely that Anatu and Balu were biological siblings.10 Furthermore, it is not at all certain that KTU2 1.10 portrays them specically as lovers, regardless of the use of a “brother” and a “sister” elsewhere in Ugaritic or as regards any of the cognates in the various Semitic languages. She may merely have accompanied him and provided him with the heifer, which he then impregnated.11 Walls thus suggests that “Anat’s designation as ‘the loveliest of the sisters of Baal’ may in fact refer to her beauty among the goddesses in general rather than an explicit comparison to only the females of Baal’s family.”12 This interpretation is supported by the reference to all the gods in the Ugaritic pantheon as bn il “the children of Ilu,” and the head of the pantheon, Ilu, as ab bn il “father of the children of Ilu” (Ep. 3). It therefore seems legitimate to assume that all the Ugaritic gods and goddesses could also be referred to as am “brothers” and at “sisters,” the terms having the well attested meaning

6 ARTU, 112, n. 19; DULAT, 35 (meaning 2a), 41 (meaning 2a); Dietrich and Loretz, TUAT, III/6, 1145, n. 91 (with respect to KTU2 1.3). 7 E.g., Wyatt, RTU, 82, n. 59 and p. 155. Gordon, UL, 7–8, suggests that Balu and Anatu “were probably regarded as half-brother and half-sister, sired by the same father but not born of the same mother” (cf. idem, PLM, 126). He compares the marriage of half-siblings in early biblical narrative. Balu, however, is called bn dgn “the son of Dagnu” (see Ep. 28), whereas Anatu is never associated with Dagnu, but is unequivocally considered to be a daughter of Ilu. 8 See especially the role of Anatu in KTU2 1.3, 1.4, and 1.5–6. 9 See, for example, KTU2 1.3:V:27. For the references to Ilu as r il abh “ôru, Ilu her (Anatu’s) father,” see the discussion of Epithet 110, below. 10 For the signicance of the references to Ilu as r il abh “ôru, Ilu his (Balu’s) father,” see the discussion of Epithet 110, below. 11 Cf. TO I, 277–278; Walls (1992), 131–134 (esp. 133); Day (1999), 37. 12 Walls (1992), 92.

epithet 84

251

of “(male/female) member of a social group,” rather than necessarily indicating a biological relation.13 The epithet is thus semantically equivalent to nmn ilm “the most handsome of the gods” (Ep. 83), referring to Yariu (see above). Akkadian bantu “beautiful” similarly occurs as an epithet of Nanâ, the goddess of love.14 Cf. also Arabic amlun “beautiful,” which occurs in the adth (Muslim) with reference to Allh: inna ll ha am lun yu ibbu l-am la “God is beautiful and loves beauty.”15 Both nm “beautiful, lovely” and at “sister” are also attested in texts from Ugarit as components in personal names.16

13 For this meaning of a in Ugaritic, see DULAT, 35: “neighbour, companion, colleague, equal” and cf. ibid., 41. [Cf. the Akkadian epithet of Nergal, gašri il ni ašu “the most powerful (among) his divine brothers” (RA 21: 11, 25), where ašu “his brothers” surely refers to the gods in general. Semantically, the epithet would parallel the Akkadian epithet ša . . . ina ištar ti šturat nabnssa “(Blet-mti) whose appearance surpasses that of the (other) goddesses” (AKA 206 I 1–2).—JNF] 14 šurria bantu šurbâ ruuntu “glorify the beautiful one, exalt the splendid one” (BA 5 628, No. 4 iv 14 [cf. CAD, R, 427]). For the comparison between Ugaritic nm “physically good-looking” and Akkadian banû “handsome, beautiful,” see above, n. 4, p. 247, and the bibliography referred to there. 15 See Gimaret (1988), 215–217. 16 For at, see PTU, 92; Sivan (1984), 196. Cf. Benz (1972), 265; Fowler (1988), 189, 197, 298. With respect to the PN atmlk, lit. “Sister-of-(the-god)-Milku,” see Albright (1954), 228–229; Nougayrol (1968), 261–262; Pintore (1978), 81–82; Liverani (1979), col. 1308–1309; Cunchillos (1983), 68–70; UVST, 105. For nm, see PTU, 163; Sivan (1984), 250, 255. Cf. Fowler (1988), 351.

EPITHET 85 nrt ilm špš “the lamp of the gods, Šapšu” Epithet of špš (1.2; 1.3; 1.4; 1.6; 1.19; RS 92.2016 [?])

Contexts 1. KTU2 1.2:III:15 15 [ ]nn [.] nrt [.] ilm [.] špš . tšu . gh . tšu . gh . w t[ . 2. KTU2 1.4:VIII:21 nrt . ilm . špš 22  rrt . la 23 šmm . b yd . md24d .ilm . mt 21

3. KTU2 1.6:I:8–9 mh . trd . nrt 9 ilm . špš 4. KTU2 1.6:I:11 gm 11 t . l nrt . ilm . špš 12

ms. m. ly . aliyn . bl

5. KTU2 1.6:I:13 tšm . nrt . ilm . špš

13

6. KTU2 1.6:II:24 (= 1.3:V:17) 24 nrt. ilm. špš.  rrt 25 la . šmm . b yd . bn ilm . mt 7. KTU2 1.6:III:24 šm. l btlt .nt 24 rgm . l nrt .il<m> . špš

. . . the lamp of the gods, Šapšu, Raised her voice and called out. The lamp of the gods, Šapšu, The scorcher, the power of the sky, (Was) in the hand of the beloved of Ilu, Môtu. The lamp of the gods, Šapšu, descended with her. With a loud voice she called to the lamp of the gods, Šapšu: Load up Balu the mighty one for me! The lamp of the gods, Šapšu, complied. The lamp of the gods, Šapšu, The scorcher, the power of the sky, (Was) under the control of the son of Ilu, Môtu. Listen, O maiden Anatu, Say to the lamp of the god<s>, Šapšu!

epithet 85 8. KTU2 1.6:IV:8 6 ttb. btlt . nt 7 idk . l ttn . pnm 8 m . nrt . ilm . špš 9. KTU2 1.6:IV:17 w tn . nrt . ilm . špš

17

10. KTU2 1.19:IV:47, 49 [2x] [lm] 47 bi . nrt .ilm . špš . r[bt] 48 pt . minš . šdm . l mr[b] 49 nrt .ilm . špš . my[t]

50

pt . l ahlm

11. RS 92.2016:38”2 [. . .]n.nrt.il<m>.špš.lymt.špš [. . .]

253

The maiden Anatu departed. Then she indeed directed herself, Towards the lamp of the gods, Šapšu. And the lamp of the gods, Šapšu, responded. [At] the rising (?)1 of the lamp of the gods, Šapšu, Pt ent[ered] the eld camp; At the setting (?) of the lamp of the gods, Šapšu, Pt arrived at the tents. the lamp of the god<s>(?), Šapšu. For the days of Šapšu. . . .

Most scholars render the epithet as “the lamp of the gods, Šapšu,” or the like, similar to the above translation.3

For bi “rising (?),” cf. above, n. 2, p. 241. See Caquot and Dalix (2001), 394 and the translation and discussion on pages 397 and 402–403, respectively, and cf. DULAT, 643. 3 Ginsberg, ANET, 129: “the God’s Torch Shapsh”; CML1, 77: “Shapash the luminary of the gods”; KME, 19: “die Leuchte der Götter Schpsch”; TO I, 123: “la lampe divine, Shapash”; CML2, 38: “Shapash the luminary of the gods”; PLM, 68: “the Luminary of the Gods, Shapash”; MLC, 167: “Šapšu, la Lámpara de los dioses”; AD, 81: “l’Illuminatrice divina, Shapash”; ARTU, 37: “Shapshu, the Lamp of the gods”; Margalit (1989a), 165: “the . . . sun” (nrt ilm is not reected in Margalit’s translation of the epithet in line 47 and, strangely, no part of the epithet is reected in his translation of line 49); Smith, UNP, 96: “the Divine Lamp, Shapsh”; Parker, UNP, 77: “Shapshu, the god’s lamp”; Pardee, CS I, 247: “Šapšu, luminary of the gods”; Dietrich and Loretz, TUAT III/6, 1127: “die Leuchte der Götter, Schapasch”; RTU, 54: “the luminary of the gods, Shapsh”; Loewenstamm (1980), 529: “the torch of the gods Špš”; Wiggins (1996), 331–334: “Shapsh, the lamp of the gods” (in context 1, Wiggins, ibid., 328 ignores the fact that nrt ilm špš is a xed epithet and separates nrt ilm “the lamp of the gods” from špš “Shapsh”). DULAT, 837: “the Luminary of the gods, DN” [p. 643: “the lantern of the god(s), ND” (RS 92.2016:38”)]. Cf. MKT, 47: “die Leuchte Els, Špš.” 1 2

254

epithet 85 Parallels to the Epithet

Contexts 2, 6: nrt ilm špš //  rrt la šmm.

Discussion The epithet nrt ilm špš “the lamp of the gods, Šapšu” occurs thirteen times in the Ugaritic corpus and refers to the sun goddess Šapšu. In two cases (contexts 7 and 11) it is emended from nrt il špš (see below). It is semantically related to the epithets nyr rbt “the luminary, the lady” (Ep. 81) and nyr šmm “the luminary of the heavens” (Ep. 82), referring to Šapšu and Yariu, respectively. Theoretically, the component ilm could be interpreted as the DN il “Ilu” + enclitic m, as in the epithet klbt ilm išt “the bitch of Ilu, Iš tu (Fire)” (Ep. 64), which would accord with the writings nrt il špš in contexts 7 and 11 (see below).4 References to the Akkadian sun god Šamaš as nr il Šamaš “the light of the gods, Šamaš”5 and Šamaš nr il “Šamaš, the light of the gods,”6 however, provide decisive evidence in favor of the interpretation of ilm as the common noun “the gods.” As noted above, in contexts 7 (KTU 2 1.6:III:24) and 11 (RS 92.2016:38”) the epithet is emended from nrt il špš. The emendation nrt il<m> špš in KTU2 1.6:III:24 follows KTU2 and is accepted by most scholars.7 There can be little doubt that the text is indeed to be emended, since nrt ilm špš “the lamp of the gods, Šapšu” is a common xed epithet of Šapšu and over half of its attestations occur precisely in KTU2 1.6. The emendation of the occurrence of nrt il špš in RS 92.2016:38”, however, is much less certain. This text was recently published by Caquot and Dalix, who suggest three possible ways to

4

See MKT, 47: “die Leuchte Els, Špš ” and cf. Caquot and Dalix (2001), 402–

403. 5

Streck Asb. 30 iii 113. Streck Asb. 30 iii 113 and Borger Esarh. 46 ii 33, respectively. For these and additional similar examples, see AG, 133–134 and CAD, N/2, 348. Cf. Knutson (1981), 495; Barré (1983), 26, 150, n. 75. 7 Cf., for example, Ginsberg, ANET, 140; PLM, 114; MLC, 229; ARTU, 91; Smith, UNP, 158; Pardee, CS I, 271; Dietrich and Loretz, TUAT III/6, 1192; RTU, 137. Wiggins (1996), 334 translates “Shapsh, the lamp of El,” but in n. 18 comments “or perhaps better the standard ‘of the gods’ with the m of ilm omitted by error (KTU ).” 6

epithet 85

255

understand the expressions nrt ilm špš and nrt il špš (in both its occurrences): (1) Emendation of each occurrence of nrt il špš to nrt il<m> špš; (2) Interpretation of ilm in nrt ilm il as the DN Ilu + enclitic m in a construct chain with nrt (i.e., “la lumière de Ilou, Shapshou”), based on nrt il špš; (3) Interpretation of nrt ilm špš and nrt il špš as two different epithets, “la lumière des dieux . . .” and “la lumière de Ilu . . .,” respectively. In their translation, Caquot and Dalix render nrt il špš as “la lumière de Ilou, Šapšou,” accepting the text in RS 92.2016 (and implicitly KTU2 1.6) as written. They do not explicitly state their preferred analysis of nrt ilm špš. If the text is accepted as written, this would then be a new epithet, structually similar to gl il tk “the calf of Ilu, tk” (Ep. 86) and klbt ilm išt “the bitch of Ilu, Iš tu (Fire)” (Ep. 64).8 This interpretation may gain additional support from the construct chain nt il “the grace of Ilu” in line 39. Nevertheless, due to the somewhat fragmentary state of the text and the fact that nrt ilm špš “the lamp of the gods, Šapšu” is one of top ten most frequently attested divine epithets in Ugaritic, at present it seems equally likely that nrt il špš in RS 92.2016 is a scribal error for nrt ilm špš. The emendation has thus been tentatively accepted in the present study. Should new occurrences of nrt il špš come to light, the present context will have to be re-evaluated. Even if nrt il špš in RS 92.2016 should turn out to be an independent epithet, however, it is the opinion of the present author that the emendation nrt il<m> špš in KTU2 1.6:III:24 is still justied (and should therefore not be used in support of the interpretation of nrt il špš in RS 92.2016 as an independent epithet). The masculine form of nrt, namely, nr “light,” is also attested in texts from Ugarit as a component in personal names.9

8 [Cf. En. el. VII 5 (CAD N/2, 348): dASARI.ALIM.NUN.NA karbu nr abi

lidi[šu] “honored Asarialimnunna (Marduk), the light of [his] father who begot him.”—JNF] 9 PTU, 165–166; UT, 494. Cf. Fowler (1988), 81, 157, 280, 351.

EPITHET 86 gl il tk “the calf of Ilu, tk” Epithet of tk (1.3)

Contexts 1. KTU2 1.3:III:431 l mšt . mdd 39 il ym . l klt . nhr .il . rbm 40 41 42 43 44 45 46

l ištbm . tnn .ištbm . lh mšt . bn . qltn šly . d . šbt . rašm mšt . mdd ilm . arš mt . gl . il . tk mšt . k{.}lbt . ilm .išt klt . bt . il . bb .

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Arš, I destroyed the calf of xIlu, {tk, I smote the bitch of Ilu, Iš tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

The majority of scholars render gl il as “the calf of Ilu,” or the like,2 similar to the above translation, although il is sometimes understood as the common noun “god” with the meaning “divine.”3 Some scholars attempt to translate the proper name tk.4 The locution gl il “the calf of Ilu” also occurs in KTU2 1.108:11 (and possibly line 9 as well). Neither context has been included here because the fragmentary state

1

For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “El’s Bullock Atak”; CML1, 87: “El’s rebellious calf ”; KME, 31: “das Kalb des Il, Atk”; MKT, 28: “das stößige Kalb Els”; PLM, 79: “the calf of El, tk”; CML2, 50: “Atik the calf of El”; ARTU, 11: “Atiku, the bull-calf of Ilu”; Smith, UNP, 111: “Rebel, the Calf of El”; Pardee, CS I, 252: “Ilu’s calf Atiku (Binder)”; Dietrich and Loretz, TUAT III/6, 1143: “das Stierkalb Els, Atik”; RTU, 80: “El’s calf, Atik.” 3 TO I, 168: “le veau divin, Atik”; MLC, 185: “el Novillo divino, Ataku” AD, 102: “il vitello divino, Atik” (ibid., n. 15: “Lett.: «colui che lega», «il legatore»”); DULAT, 191: “the divine Bullock, t.” Cf. Gray (1979), 316: “the Prodigious Bull-calf, the Savage One.” 4 See below, n. 6, p. 257.

epithet 86

257

of the text precludes a determination as to whether gl il there is indeed an epithet and, if so, to which god it refers.5

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn ištm lh // bn qltn // šly d šbt rašm // mdd ilm arš // gl il tk // klbt ilm išt // bt il bb.

Discussion The epithet gl il tk “the calf of Ilu, tk” occurs with certainty once in the Ugaritic corpus and refers to the divine monster tk.6 The interpretation of gl “calf ” is not disputed,7 but the component il, here taken as the divine name Ilu,8 is sometimes understood as the common noun “god” functioning as a sort of determinative (see above). gl “calf ” is also attested in texts from Ugarit as a component in personal names.9

5

See the discussion by Pardee, TPM, 106–110. It is a principle of this study that one should refrain from proposing etymologies for proper names when contextual evidence is lacking. The translations of tk that have occasionally been proposed are based on etymological comparisons without solid contextual evidence. Albright (1941b), 16–17, n. 25 related tk to Arabic tk “attack, be rebellious,” and was followed by Driver, CML1, 140, n. 31, who translated tk as an adjective, “rebellious” (ibid., 87), and Gray (1979), 316, n. 6, who translated “the Savage One” (ibid., p. 316). Cf. also Smith’s translation “Rebel,” quoted above, n. 46. Gray, ibid., 316, n. 6 points out that Arabic ataka “to attack” is used of a horse rushing to bite. Pardee, CS I, 252 suggests “Binder,” presumably based on Ugaritic tk “to bind.” The latter proposal has the merit of being based on a known Ugaritic root. Akkadian kasû “to put a person in fetters, to bind hands and feet; to join, to tie objects together” (CAD, K, 250) is used with the meaning “to paralyze limbs and parts of the body, to bind magically” (CAD, K, 252 and p. 252, lex. sect.), which would not be an inappropriate action for a demonic gure such as the calf of Ilu, tk, but the actual use of the verb tk in Ugaritic (KTU2 1.3:II:11) points to a meaning “to bind to, attach” (Pardee, CS I, 250 translates tkt “she attaches” [// l . . . šnst “ties . . . at”]; cf. DULAT, 191: “to tie, fasten, bind”), which can hardly be taken as an offensive demonic action. 7 Gray, LC, 47 exceptionally translated gl as “haste” (< Arabic gl), but subsequently proposed “Bull-calf ” (see above, n. 3, p. 256). 8 [Cf. the reference to damar.den.zu.na and dPA+GANAM4.ab(!).ba as “calves” of a specic deity: 2 amar dªI0º-ke4 “the 2 calves of Adad” (AN = dA-nu-um, III: 254–256 (Litke [1998], 144).—JNF] 9 PTU, 424; DULAT, 153, 154. Cf. the use of the Akkadian semantic equivalent bru “young calf, male calf just before full maturity” in personal names (see CAD, B, 342, meaning 2b and cf. Smith [2001], 35). 6

EPITHET 87 ly “the supreme one” Epithet of bl (1.16)

Contexts 1. KTU2 1.16:III:61 n 5 l ar . mr . bl 6 w l šd . mr . ly 2. KTU2 1.16:III:8 7 nm . l ar . m r . bl 8 w l šd . mr . ly

Look to the earth (for) the rain of Balu, And to the eld(s), (for) the rain of the supreme one. Good for the earth is the rain of Balu, And for the eld(s), the rain of the supreme one.

There is a scholarly consensus that the epithet is to be rendered as “the Most High One,” or the like, similar to the above translation.2

Parallels to the Epithet Contexts 1, 2: bl // ly.

1 The translation of this difcult context follows Greenstein, UNP, 35. The broader context apparently involves some magical ritual intended to break the drought which included the pouring out of oil (line 1: yq šmn) and prayer (lines 12–13: nšu riš ). The command “look to the earth (for) the rain of Balu . . .” is tentatively understood as an act of sympathetic magic which anticipated the desired outcome of the ritual. 2 CML1, 43: “the Most High”; KME, 108: “des Erhabenen”; MKT, 101: “der Erhabenen”; TO I, 560: “le Très-haut”; PLM, 54: “the Exalted One”; CML2, 98: “the Most High”; MLC, 315: “el Altísimo”; AD, 175: “dell’Altissimo”; ARTU, 217: “the Most High”; Greenstein, UNP, 35: “the Most High”; Pardee, CS I, 341: “the High One”; Dietrich and Loretz, TUAT III/6, 1246: “des Höchsten”; RTU, 231: “the Most High”; DULAT, 161: “the Most High.” Ginsberg, ANET, 148 exceptionally transcribes “Aliyy.”

epithet 87

259

Discussion The epithet ly “the supreme one” occurs twice in the Ugaritic corpus (in one single wider context) and refers to Balu, the god of the storm and agricultural fertility. It reects Balu’s position in the Ugaritic pantheon as acting king of the gods and is equivalent to the negatively phrased epithet of Balu, in d lnh “without equal (lit. there is none above him)” (Ep. 24), although the two do not occur in collocation. The epithet ly “the supreme one” corresponds to the Arabic divine epithet al-aliyyu “the Most High,”3 which is similarly dened as alla  laysa fawqahu šayun “He above whom there is nothing.”4 As has often been noted, it is also the exact equivalent of the biblical divine epithet yl[ “the Supreme One.”5 Derivatives of the root ly are also attested in texts from Ugarit as components in personal names.6

3

Cf. DULAT, 161; Cooper (1981), 452. The term clearly occurs as an epithet (and not a proper name) in Q. 2:255: wa-huwa l-aliyyu l-a mu “He is the Most High, The Supreme (in glory).” 4 T  al-ars, Vol. XIX, 699 (cf. Lane, Lexicon, 2147a). For this and semantically related Arabic divine epithets, see Gimaret (1988), 206–208. 5 Pope, EUT, 58, n. 20; Cross (1962), 241–244; idem, CMHE, 46–48, 50–52, 60; Richardson (1971), 260–261; van Zijl (1972), 282–284; Dahood (1981), 23–24. For the biblical contexts containing this epithet, see Levi della Vida (1944), 1–9; Lack (1962), 44–64, esp. 48–49; Viganò (1976), 34–62; Cooper (1981), 451–458; Mosca (1986), 512; Michel (1987), 176, 208–209, n. 50; Wyatt (1992), 419; Schmidt (1999), 14–17. The clearest examples are found in Deut. 33:12 (see already BHS, 350, n. 12d) and 1 Sam. 2:10. Cf. also the semantically and etymologically related biblical epithet ˆwyl[ “the Most High,” for which see Elnes and Miller (1999). According to Cooper (1981), 451–452, the relationship Ugaritic ly and Hebrew ˆwyl[ is unclear, since ly is an epithet of Balu, whereas ˆwyl[ is associated with El. 6 PTU, 108. Cf. Schmidt (1999), 15; Fowler (1988), 76, 355. Note also the common Arabic personal name aliyyun “Ali.”

EPITHET 88 nt gr “Anatu the powerful” Epithet of nt (1.108)

Contexts 1. KTU2 1.108:61 w tšt . nt . gr . blt . mlk . b7lt . drkt . bl t . šmm . rmm 8 [b]lt . kp

6

And may {Anatu the powerful drink, The mistress of kingship, The mistress of dominion, The mistress of the high heavens, [The mist]ress of the kp-headdress.

There is no consensus as to the translation of nt gr.2

Parallels to the Epithet Context 1: nt gr // blt mlk // blt drkt // blt šmm rmm // [b]lt kp.

1 For additional philological notes to this context, see the discussions of the parallel epithets: blt drkt (Ep. 32), [b ]lt kp (Ep. 33), blt mlk (Ep. 34) and blt šmm rmm (Ep. 35). 2 Virolleaud (1968), 553: “elle boit, Anate la forte”; Margulis (1970a), 293: “Anat drinks gr”; L’Heureux (1979), 170: “Anat drank aged wine”; Ribichini and Xella (1979), 155: “beve Anat, la «forte»”; Loewenstamm (1980), 323: “Anat drank wine”; Dietrich and Loretz (1980b), 174: “es trinke die Anat des Starken”; ARTU, 188: “may the Anatu of Gathru drink”; TPM, 82: “que Anatu de la force boive” (RCU, 194: “may Anatu-of-Might . . . drink”); Margalit (1989a), 438: “Anat was drinking spirits”; Caquot, TO II, 115: “elle boit, . . ., Anat de Gathar”; Dietrich and Loretz, TUAT II/6, 822: “trinke Anat-Gaschru”; Walls (1992), 109: “Anat drinks aged wine”; Avishur (1994), 280: “mighty Anath will drink”; RTU, 396: “may Anat the power drink”; CR, 187: “Anatu has . . . established Gaaru”; del Olmo Lete and Sanmartín, DULAT, 314 interpret gr as a divine name, “eponym of the dead and deied king,” but their treatment there of the present context is obscure.

epithet 88

261

Discussion The epithet nt gr “Anatu the powerful” occurs once in the Ugaritic corpus and refers to Anatu, goddess of war, love and fertility. The epithet begins a chain of ve epithets referring to Anatu, in the same manner that rpu mlk lm “the hero, the eternal king” (Ep. 98) begins a chain of four epithets earlier in the text (lines 1–3) referring to Milku.3 The text reads nt gr. The second component, gr, is undoubtedly cognate with the component gr in the divine epithet [il] gr w yqr “the powerful and august [god]” (Ep. 9) in line 2 of the same text. In that epithet, gr is an adjective, “powerful,” equivalent to Akkadian gašru “strong,” the latter well attested in epithets of both gods and goddesses (see the discussion ad loc.). In the present epithet, gr most likely has the same meaning and thus should be emended to gr to accord with the feminine divine name nt. The writing gr in line 6 would presumably be a scribal error due to the same writing in line 2.4 Ištar, the Mesopotamian goddess of love, war, and fertility, is similarly referred to as lît il gašertum “the (most) powerful among the gods, the strong one.”5 Pardee avoids emending the text by taking nt gr as a construct chain, “Anatu de la force.” The component gr would be an abstract noun “force” functioning as an adjective.6 Pardee compares [ ]nt kp “Anatu de la coiffure-kp,” based on his reading of line 8.7 Cf. also the divine epithet špš lm “the eternal Šapšu (lit. Šapšu of eternity)” (Ep. 102), where lm “eternity” is a noun in a construct chain having adjectival force, and the compound component il d pid “the god of

3 Cf. the discussion of [il ] gr w yqr (Ep. 9). It should be noted that the parallelism of these ve epithets in ve clauses with the verb only in the rst clause standing for all ve clauses is a classic case of epithetic parallelism in Ugaritic literature. What is particularly noteworthy is that while the nal elements of the rst three epithets are all synonymously parallel to one another, they are not synonymously parallel to the nal elements of the fourth and fth epithets, nor are the latter synonymously parallel to each other. The clear conclusion is that while in some cases individual elements of epithets in epithetic parallelism may be synonymously parallel to one another, this is not always the case and it is sufcient if the parallel epithets refer to the same divinity irregardless of the semantic diversity of the constituent elements. 4 Cf. Wyatt, RTU, 396 and the bibliography cited by Pardee, TPM, 102, n. 118. 5 RA 15, 176 II 12. For many additional examples of gašru with reference to deities, see CAD, G, 57 and AG, 77–78. 6 See the discussion in TPM, 101–102. 7 See the discussion of [b ]lt kp “[mist]ress of the kp-headdress” (Ep. 33).

262

epithet 88

mercy” in Ep. 66 and Ep. 111, where the abstract noun pid, indicating the quality “merciful,” modies the nomen regens by means of an indirect genitive. Nevertheless, as noted above, in the corresponding epithet [il] gr w yqr (Ep. 9) in line 2, gr is surely an adjective “powerful” (and it there parallels another adjective, yqr “august”).8 Elsewhere in Ugaritic, gr occurs as a nominalized adjective “the powerful one,” referring to dead and deied kings.9 There is no independent evidence, however, for an abstract noun gr “power” in Ugaritic. Aside from the Ugaritic evidence, the only other evidence for this root comes from Akkadian. In Akkadian as well, the adjective gašru “powerful” frequently occurs in divine epithets (see above), but there is no evidence for the existence of an abstract noun “power” from this root without an afformative or a preformative.10 It thus does not seem likely that such a form would occur in Ugaritic. In the absence of such a form, it seems more valid at present to understand nt gr as a scribal error for nt gr. Should the existence of an abstract noun *gr “power” in Ugaritic be established, however, Pardee’s analysis would then clearly be preferable. Many scholars do not consider nt gr to be an epithet. Both here and in the related context in line 2, gr is often taken as a reference to a type of wine,11 or as an independent divine name.12 For a refutation of both interpretations, see the discussion of [il] gr w yqr (Ep. 9). gr “powerful” is also attested in texts from Ugarit as a component in personal names.13

8

So Pardee, RCU, 194: “the god mighty and noble.” See DULAT, 314. 10 The abstract nouns from this root in Akkadian are gašrtu “strength, supremacy” (CAD, G, 58), gišrtu “supremacy, supreme strength” (CAD, G, 108), and magšaru “strength, power, force” (CAD, M/1, 48). The rst two vocables would be expected to appear in Ugaritic as *grt, whereas the third would appear as *mgr. 11 E.g., Margulis (1970a), 293; L’Heureux (1979), 170; Loewenstamm (1980), 323; Walls (1992), 109 (see above, n. 6, p. 34). 12 E.g., ARTU, 188; Caquot, TO II, 115; CR, 187; DULAT, 314 (see above, n. 7, p. 34). 13 See PTU, 131 and DULAT, 142, 314. 9

EPITHET 89 tr r “mighty (?) Ataru” Epithet of tr (1.6)

Contexts 1. KTU2 1.6:I:54, 55 [2x] 54 blt . nmlk . tr . r Shall we not make mighty (?) 'Ataru king? 55 ymlk . tr . r May mighty (?) 'Ataru be king! 2. KTU2 1.6:I:56 apnk . tr .r 57 yl . b rrt . pn 58 yb . l k  . aliyn 59bl 56

3. KTU2 1.6:I:61 w yn . tr . r 4. KTU2 1.6:I:63 yrd . tr .r . 64 yrd l kþ . aliyn . bl 63

Thereupon mighty (?) 'Ataru, Ascends to the peak of apnu, (And) sits upon the throne of Balu the mighty one. And mighty (?) 'Ataru responded. Mighty (?) 'Ataru descends, He descends from the throne of Balu the mighty one.

As opposed to the above translation, the component r is most often rendered pejoratively as “the terrible” or “the tyrant,” or the like.1

Parallels to the Epithet Context 1: tr r // tr r . 1 Ginsberg, ANET, 140: “Ashtar the Tyrant”; CML1, 111: “the terrible Athtar”; KME, 68: “der furchtbare Aschtar”; MKT, 19: “tr, der Furchtbare”; TO I, 257: “Athar [sic] le Tyran”; PLM, 111: “Athtar the Terrible”; CML2, 75: “Athtar the terrible”; MLC, 225: “Ataru, el Terrible”; AD, 139: “Athtar il Terribile”; Pardee, CS I, 269: “terrible Ataru”; DULAT, 185: “DN, the terrible.” For additional proposals, see the discussion. I would here like to thank Prof. Pardee for pointing out that in some cases (as apparently in his own translation) the usage of the translation “terrible” was not intended in a pejorative manner. Nevertheless, it is my impression that in most cases the intent of the above translations was indeed to convey a pejorative sense.

264

epithet 89 Discussion

The epithet tr r “mighty (?) Ataru” occurs ve times in the Ugaritic corpus and refers to the god Ataru. The etymological approach to the interpretation of this epithet has yielded a number of infelicitous proposals for r . The majority of scholars attribute to r a pejoratively nuanced meaning “terrible” or “the tyrant” based on Heb. yr[ “tyrant.”2 Gray proposed “the Luminous” based on Arab. aria “to ash” (of lightning).3 According to de Moor, r signies “the Rich,” based on Heb. yr[ “rich man” (Prov. 11:16).4 Margalit hesitantly relates r to Heb. yr[ “river beds (or channel)” in Job 30:6, suggesting the possibility that Ataru “personies the waters of irrigation.”5 Watson derives the Ugaritic term from Arab. arua “to be wide” and translates “broad of intellect,” comparing Akk. rapša uznu “wide of understanding,” which also serves as a divine epithet of the Mesopotamian god of wisdom Enki/Ea.6 Surely the only reasonable proposal is that of Greeneld, who understands r as “hero, mighty person” based on the use of Heb. yr[ as a component of the divine epithet yr[ rwbg “a mighty warrior” in Jer. 20:11: wlvky ypdr ˆk l[ yr[ rwbgk ytwa òhw . . . wlky alw “But the Lord is with me like a mighty (?) warrior, therefore my persecutors shall stumble and shall not prevail.”7 While there can be no doubt that the Ugaritic and Hebrew terms are both semantically and etymologically related, neither the biblical contexts nor the Ugaritic contexts in which the respective terms occur are sufciently clear semantically in order to pinpoint the basic meaning of the root involved. Therefore, although the general meaning of both terms is

2 See above, n. 1, p. 263. Cf. Caquot (1958), 45–60 (esp. p. 47); idem, TO I, 257, note (m); Delcor (1974), 11, n. 25; Mullen (1980), 36–37, n. 63; Pardee, CS I, 269, n. 247. 3 LC, 66. For the etymology, see n. 4. Cf. Craigie (1973), 223–224; RTU, 132. 4 ARTU, 85, n. 415. In SP, 204, de Moor also adduces Arab. arun “one who possesses much property, rich man,” although he translates the epithet as “the Tyrant” (p. 202), apparently based on other Arabic words from the root r. 5 Margalit (1980), 149–150 (following Gaster). Cf. idem (1996b), 180–181. 6 Watson (1980). 7 Greeneld (1985), 194–195. Cf. Dietrich and Loretz, TUAT III/6, 1187: “der gewaltige Aschtar”; Smith, UNP, 154: “Athtar the Strong.” Greeneld also compares the parallel yr[ // rwbg in Isa. 49:25, but the context there is not sufciently clear to determine the exact meaning of yr[ in that text. Although the context is fragmentary, the parallelism of r with adr “mighty” in KTU2 1.12:II:29–30 accords well with this interpretation (cf. Schoors [1972], 60 and contrast RTU, 165, n. 16).

epithet 89

265

clear, an appropriate etymology in tandem with the above semantic evidence is still required in order to complete the philological analysis, hence the question mark in the translation of both the Ugaritic and Hebrew terms. The component r “mighty” semantically corresponds to Arabic terms such as q dirun “Powerful,” azzun “Mighty” and qawiyyun “Strong,” all occurring as epithets of Allh.8

8 For these and semantically equivalent Arabic divine epithets, see Gimaret (1988), 235–251.

EPITHET 90 lm dtm “the youth, the expert (in magic)” Epithet of rn (1.169)

Contexts 1. KTU2 1.169:101 aphm 9 kšpm . dbbm ygrš . rn 10 brm . w lm . dtm

Furthermore, (regarding) the sorcerous accusations: May ôrnu the spellcaster expel (them), And (so) the youth, the expert (in magic)!

There is no consensus as to the translation of lm dtm. Most scholars do not consider the expression an epithet.2

Parallels to the Epithet Context 1: rn brm // lm dtm.

Discussion The epithet lm dtm “the youth, the expert (in magic)” occurs once in the Ugaritic corpus and refers to ôrnu, a god known primarily from his role in magical texts from Ugarit (in particular, the present

1 The translation and general interpretation of this passage follows Ford (2002b), 155, 182–186. 2 Avishur (1981), 16: “the Youth soothsayers”; Xella (1984), 116: “gli apprendisti”; ARTU, 185: “the Lad an intimate”; Dietrich and Loretz, TUAT II/3, 335: “der junge Mann die Komplizen”; Caquot, TO II, 57: “que le Jouvenceau (chasse ces) amis(-là)”; Fleming, CS I, 302: “1almu, the familiar”; RTU, 447: “the Divine Assistant (your) acquaintances”; CR, 385: “the lad his friends”; TR, 877: “les garçons de la connaissance (= les familiers) (il les chassera)” (RCU, 160: “the ‘lads of knowledge’ he will drive out”); DULAT, 260: “(may) the lad (cast out his) mates” [ibid., 320: “(may) the Noble (cast out) his mates”].

epithet 90

267

text and the snake incantation KTU2 1.100), Egypt and Arslan Tash.3 It corresponds to ss dtk “ as su, your expert (in magic)” (Ep. 58), an epithet of Kôaru wa as su, the god of wisdom (including magic) and craftsmanship. Comparison with kr(m) brk “Kôaru, your spellcaster” (Ep. 65) // ss dtk “ as su, your expert (in magic)” (Ep. 58), indicates that in the present context the nal m in brm “the spellcaster” // dtm “the expert (in magic)” is in each case an enclitic m.4 The magical nature of br // dt in KTU2 1.169 was rst recognized by Avishur, who compared the terms, which he translated “binders” // “soothsayers,” with Biblical Hebrew rbj rbj “one who casts spells” // yn[dy “familiar spirit (Avishur: wizard)” (Deut. 18:10–11).5 Avishur’s general interpretation clearly ts the broader context of KTU2 1.169, an incantation against sorcery. Smith subsequently applied Avishur’s interpretation to brk // dtk in KTU2 1.6:VI:49–50, which he translated “your spell-caster” // “your knower (i.e., one who knows ghosts or spirits).”6 The magical expertise of both ôrnu and Kôaru are well known, but to the best of the present author’s knowledge neither is ever explicitly associated specically with necromancy. The comparison of dt with Hebrew yn[dy “familiar spirit” is thus most likely semantically inexact. Ugaritic dt would be rather the semantic equivalent of Akkadian mdû “knower, expert (practitioner).”7 The Akkadian term similarly occurs as an epithet of the Mesopotamian gods of magic, Ea and Marduk/Asallui (as well as other deities). For example, apkal il mdê mimma šumšu “(Ea) the wisest of the gods, who knows everything.”8 Cf. the Arabic divine epithets almun “Omniscient” and akmun “Wise,” which refer to the general omniscience of Allh.9 In KTU2 1.169, lm “the youth” parallels rn “ôrnu” just as ss (lit. “the Wise One”) parallels kr “Kôaru” in KTU2 1.6:VI:49–50. The parallelism rn // lm may thus imply a compound DN * rn w lm “ôrnu wa 1lm” corresponding to the well-known compound DN kr

3

See Rüterswörden (1999), 425–426 and the bibliography cited therein. See Ford (2002b), 182–183. For the enclitic m in general, see Cohen (2004b) and the bibliography cited therein. 5 Avishur (1981), 16, 22–23. 6 Smith (1984). 7 Cohen apud Ford (2002b), 183–184. 8 CH XLIX, 101–102. For this and additional examples, see CAD, M/2, 165–166. 9 For these and semantically related Arabic divine epithets, see Gimaret (1988), 253–278. 4

268

epithet 90

w ss “Kôaru wa as su.”10 The occurrence of the independent divine names lm (KTU2 1.119:7) and lmt (KTU2 1.39:19; 1.41:25; 1.87:27) also favors such an interpretation.11 It nevertheless seems preferable to translate lm as a common noun “the youth” until the existence of the hypothetical compound divine name is conrmed by the Ugaritic texts.12 Cf. the equivalent feminine divine epithet lmt “the maiden” (Ep. 91).

10

Caquot (1979–80), 177. Cf. Fleming (1991), 151. For these divine names, see recently Pardee, TR, 83, 672. According to DULAT, 320, both terms are divine epithets, “Noble / Prince” and “the Damsel,” respectively. DULAT, ibid., also takes lm ym (KTU2 1.14:I:19) as an epithet of Yammu, viz. “Noble DN.” 12 For a discussion of various possible interpretations of lm in this context, all relating to the youthfulness of the deity (< lm “youth”), see Ford (2002b), 182, 184–186. 11

EPITHET 91 lmt “the maiden” Epithet of nkl (1.24)

Contexts 1. KTU2 1.24:7 7 hl lmt . tld bn [xxx]

Behold the maiden will bear a son, [. . .]

Almost all scholars render the epithet as “the maiden,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: The fragmentary state of the text does not allow one to determine if the epithet originally stood in parallel with another term.

Discussion The epithet lmt “the maiden” occurs once in the Ugaritic corpus and refers to the goddess Nikkal.2 The identication of the epithet is clear from the broader context of KTU2 1.24, which speaks of the marriage of Nikkal (wa Ibbu) to Yariu. A similar usage of lmt “maiden” in the context of marriage occurs in the Epic of Kirta where it serves as

1 Ginsberg (1939), 323: “the maid”; CML1, 125: “a lass”; KME, 77: “das Mädchen”; MKT, 63: “junge Weib”; Herrmann (1968), 7: “Mädchen”; TO I, 392: “une jeune femme”; PLM, 65: “the maid”; CML2, 128: “a maiden”; MLC, 458: “la doncella”; ARTU, 142: “the lass”; Marcus, UNP, 216: “the young woman”; Dietrich and Loretz, TUAT Erg., 206: “ein/das Mädchen”; DULAT, 320: “the Damsel.” Wyatt, RTU, 337 exceptionally translates “the sacred bride.” 2 As is well known, the Ugaritic deity ultimately derives from the Sumero-Akkadian goddess Ningal/Nikkal, the wife of the moon god Nanna/Sîn. For bibliography, see DULAT, 630. For Ningal/Nikkal, see RlA 9, 352–359.

270

epithet 91

a general epithet referring to urrayu, Kirta’s young (human) bride.3 The term lmt also occurs as an independent divine name in a number of ritual texts, where it is clearly distinct from nkl.4 Note also the dual form lmtm “the two maidens” (KTU2 1.119:8), which refers to a pair of goddesses.5 The masculine form, lm “the youth,” similarly occurs as a component of the divine epithet lm dtm “the youth, the expert (in magic)” (Ep. 90), referring to ôrnu, and as an independent divine name.6 Semantically, the epithet is comparable with btlt “maiden,” which occurs independently in btlt(m) “maiden” (Ep. 40), referring to Anatu and Atartu, and as a component in btlt nt “the maiden Anatu” (Ep. 41), referring to Anatu.7 The majority of scholars compare lmt with Hebrew hml[ “maiden” and its cognates.”8 In particular, context 1 has long been compared with Isa. 7:14: . . . ˆb tdlyw hrh hml[h hnh . . . “Behold the maiden is pregnant and will bear a son.”9 The epithet also corresponds semantically to Akkadian ardatu “young woman (girl or adult),” which occurs as an epithet of various goddesses.10

3

KTU2 1.14:IV:41; 1.15:II:22. KTU2 1.39:19; 1.41:25; 1.87:27. In 1.41:26 and 1.87:28 (partially restored) nkl occurs as a separate deity. See most recently Pardee, TR, 83 (esp. n. 332), 182–84. 5 The identity of the “two maidens” remains unknown. Del Olmo Lete, RC, 200 identies them with Anatu/Atartu and Airatu, but the epithet lmt “maiden” is hardly appropriate for the matronly consort of the aged Ilu. A reference to Anatu and Atartu is conceivable (Xella, TRU, 30). For a discussion of the relationship between these two latter deities, see Pardee, TPM, 48–50. 6 For the latter usage, see KTU2 1.119:7 (see most recently Pardee, TR, 672). 7 Cf. Becking (1999b), 890–91. 8 See, recently, DULAT, 320. 9 Cf. RSP I, 46–49. 10 See CAD, A/2, 243, meaning b and AG, 32. For Egyptian equivalents, see Becking, ibid., 891 and the bibliography cited therein. 4

EPITHET 92  rrt la šmm “the scorcher, the power of the sky” Epithet of špš (1.3; 1.4; 1.6)

Contexts 1. KTU2 1.4:VIII:22–23 21 nrt . ilm . špš 22  rrt . la 23 šmm . b yd . md24d .ilm . mt

The lamp of the gods, Šapšu, The scorcher, the power of the sky, (Was) in the hand of the beloved of Ilu, Môtu.

2. KTU2 1.6:II:24–25 (= 1.3:V:17–18 [reconst.]) nrt. ilm. špš. The lamp of the gods, Šapšu,  rrt 25 la . šmm . The scorcher, the power of the sky, b yd . bn ilm . mt (Was) under the control of the son of Ilu, Môtu. 24

There is no scholarly consensus with respect to the translation of  rrt la šmm and few scholars interpret the entire term as a divine epithet.1

Parallels to the Epithet Contexts 1, 2: nrt ilm špš //  rrt la šmm.2

1 Ginsberg, ANET, 135: “Who wings over heaven’s expanse”; CML1, 103: “is burning hot without (rain from) heaven”; KME, 55: “scheint, ohne (Regen am) Himmel”; MKT, 30: “sengt gewaltig, Kümmerlich ist der Himmelsstrich”; GA, 101: “the light that shines in the heavens”; TO I, 220: “est ardente. Les cieux sont épuisés”; Margalit (1976), 155, n. 43: “Fiery, power of the sky”; CML2, 67: “is glowing hot, the heavens are wearied”; PLM, 101: “burns / The heavens halt”; Pope (1981), 168: “The glowing orb of Sky”; MLC, 211: “abrasando está el vigor de los cielos”; AD, 121: “è ardente, il vigore dei cieli”; ARTU, 67: “has a dusty colour, the heavens are soiled”; Smith, UNP, 139: “Burns the orb of Heaven”; Pardee, CS I, 264 “glows hot, the heavens are powerless”; Dietrich and Loretz, TUAT III/6, 1172: “ist staubfarbig, beschmutzt ist der Himmel”; RTU, 113: “the Burning One, strength of the heavens.” DULAT, 783: “is burning the strength of the skies.” 2 The epithets mdd ilm mt (Ep. 71) and bn ilm mt (Ep. 27) in the third stich in the

272

epithet 92 Discussion

The epithet  rrt la šmm “the scorcher, the power of the sky” occurs three times in the Ugaritic corpus and refers to the sun goddess Šapšu. It is composed of two independent elements, namely,  rrt “the scorcher” and la šmm “the power of the sky.” It seems preferable to treat them as a single epithet, since they always occur together. The component  rrt otherwise occurs as a verbal form in KTU2 1.23:41,45,48: [h]l r t rr lišt  rrt lp mm “Behold, a bird roasts upon the re, it  rrt upon the coals.” The parallelism t rr lišt “roasts upon the re” //  rrt lp mm “ rrt upon the coals” clearly indicates that t rr (< rr) “roasts” and  rrt belong to the same general semantic range.3 In the light of the context in KTU2 1.23,  rrt would appear to derive from a quadriliteral verb signifying “to roast, be scorched.” As an epithet of Šapšu, it would have a transitive meaning “scorcher”4 and is comparable in particular with epithets of the Mesopotamian sun god Šamaš containing the term mušamiu “the scorcher,” such as: [m]ušami kma nabli eretim rapaštim “who scorches the wide earth like a ame.”5 The second part of this epithet, la šmm “the power of the sky,” comprises a construct chain made up of the well attested noun šmm

respective contexts should not be considered parallel to nrt ilm špš //  rrt la šmm, since there is in each case no correspondent to byd “in the hand” (stich 3) in the rst or second stich. 3 Cf. Mulder (1972), 82: “röstet; der Himmel ist dürftig. . . .” Caquot et al., TO I, 175, note m actually derive  rrt “est ardente” from the root rr “rôtir,” both here and in KTU2 1.24. Such a derivation of  rrt, however, seems unlikely because of the , which is most easily understood as part of the root. 4 Note that the semantically related verb rr “to roast” parallels šn “to be hot” in KTU2 1.12:II:37–38. The latter, in turn, occurs with reference to Šapšu in KTU2 1.161:18: išn špš w išn nyr rbt “be hot, (O) Šapšu, indeed be hot, (O) luminary, the lady!” (cf. RC, 132, n. 85; TR, 818). Cf. the discussion of these contexts in DULAT, 155, 813. Furthermore, the Akkadian cognate, ša nu (Gt) “to warm oneself,” is one of the typical verbs used to describe the effect of Šamaš as the deity responsible for the heat of the sun (for examples, see CAD, Š/1, 78). Translations such as “became dustcoloured” (SP, 114; cf. ARTU, 67 and Dietrich and Loretz, TUAT III/6, 1172, quoted above, n. 1, p. 271) are based solely on an etymological comparison with Arabic u ratun “a dust-colour with a slight redness” (Lane, Lexicon, 1654) and related words. A more valid comparison would be with the Arabic expression a arathu aš-šamsu “the sun pained his brain” (Lane, Lexicon, 1653), which is apparently the equivalent of Arabic aharathu aš-šamsu “the sun affected him severely by its heat . . . so that it pained his brain” (Lane, Lexicon, 1737). In these examples, the root  /hr is explicitly related to the sun and refers to the effect of the sun’s heat. 5 For this example, see Lambert (1960), 136, line 179; CAD, , 65 (with additional examples). For more examples, see also AG, 99–100.

epithet 92

273

“sky, heavens” and a noun la “power,” undoubtedly related to the noun lan “power” and derived from the common Ugaritic root ly “to be strong, to overcome.”6 The same root occurs in aliy qrdm “the mightiest of the heroes” (Ep. 14) and aliyn bl “Balu the mighty one” (Ep. 15), both referring to Balu.7 Translations of la šmm such as “the heavens were/are wearied”8 or “the heavens are powerless”9 are based on the view that the Ugaritic root ly has a second meaning, “to be tired, weak,” in addition to its universally accepted meaning, “to be strong, to overcome.” The alleged second meaning would be the result of either polysemy or a homographic root ly II.10 This claim is based rst and foremost on inaccurate Akkadian and Hebrew etymologies.11 In addition, both of the Ugaritic contexts where the meaning “to be tired, weak” is sometimes attributed to the root ly can be adequately explained based on the conventional meaning “to be strong, to overcome.” In the present context, there is no semantic difculty in the interpretation of la “power” when one considers nrt ilm špš //  rrt / la šmm as a series of epithets of Šapšu.12 In KTU2 1.100:68–69, in the context of venom, the verb tlu can be rendered “be effective, potent”: tlu <m>t km nl tplg km plg “the venom is effective (i.e., of concentrated strength or potency) as (within) a stream; dispersed as (within) a canal.” The text thus describes how the venom is potent (tlu) in a negative manner, as if it were diluted in a stream (km nl ).13

6 For the meaning and etymology of la, cf. DULAT, 486. For the form of the noun, see below, n. 13, pp. 273–274. 7 Cf. Wyatt, RTU, 85, n. 65. 8 CML2, 67. 9 Pardee, CS I, 254. 10 Sznycer (1963), 26–28; S. and S. Rin (1967), 174; Tromp (1969), 202–203; Blommerde (1969), 28; van Zijl (1972), 344–345; Miller (1973), 39; TO I, 175, note (n); CML2, 149; Viganò (1976), 106–80; Caquot (1978b), 28; Cooper (1981), 428–431. 11 In Akkadian the verb leû means only “to be able, capable, to overpower, prevail” whereas in Biblical Hebrew the verb hal (qal and niphal) means only “to be unable, incapable,” while the single derived noun halt means “hardship.” The only Semitic language where this root has developed the meaning “to be tired, weak” is Aramaic, and in no case does the root have two opposing meanings in a given language. There is thus no precedent for a dual meaning “to be strong, to overcome” and “to be tired, weak” in Ugaritic. See especially Cohen (forthcoming), Chapter 1, example 1, and notes 48–49. 12 Cf. Wyatt, RTU, 113: “the Luminary of the gods, Shapsh, the Burning One, strength of the heavens.” 13 The overall interpretation of this passage is in accordance with that of Pardee, although the latter attributes to tlu a meaning of “to be weak.” According to Pardee, what happens to the venom occurs “because it is dispersed, diluted, and carried away as though it has been cast, like the tamarisk, into a stream of water. . . . The image is

274

epithet 92

I have been unable to nd an exact Akkadian semantic parallel to la šmm “the power of the sky” with reference to the sun god Šamaš or a related deity.14 It may be noted, however, that reference is made to the strength of Šamaš in titles such as blu gitm lum [ša emqu] rašbu dayy n emq [n r] ti “the perfect lord, terrifying with respect to (his) power, judge (endowed with) supreme strength”15 and il ni gašrtu “(Šamaš and Adad) the powerful gods.”16 The root ly is also attested in texts from Ugarit as a component in personal names.17

that of division and dispersal.” For an in depth argumentation of this interpretation, see Cohen (forthcoming), Chapter 1, esp. n. 49. For now, note especially the Akkadian precedent adduced by Cohen, according to which “weakness” may be expressed as a substandard/diminished level of strength, corresponding to the diluted potency in the Ugaritic text (Lambert, BWL, 72, line 29 [the Babylonian Theodicy]): kubukku teniš bail išdi[ u] “(my) strength is enfeebled, (my) prosperity has come to an end.” The ancient commentary to this passage equates kubukku with emqu, the regular Akkadian term for “strength” (see also CAD, E, 157, 166; CAD, I/J, 234; CAD, K, 489 [contrast CAD, B, 176]). [The major problem in understanding the meaning of these words is syntactical. According to the above mentioned parallelistic structure, these three words must indeed constitute an epithet (cf. Margalit [1976], 155, n. 43). The syntactical problem is that the construct form la would be expected, as such, to occur in the nominative case. Yet when la is understood as a noun, the writing of the term with a appears to be an indication of the accusative case, indicating direct object, and this is the main reason for the wide discrepancy among the various translations that have been suggested (cf. above, n. 1, p. 271). Cf. the recent discussion by Pardee (2003–4), 235–236 (note to p. 468). The most likely solution is to take la as a dual construct form (DULAT, 486 explicitly analyzes la as a singular noun). Semantic justication for a dual form in this context may be adduced from the Akkadian semantic equivalents emq n “strength (in physical sense as localized in the arms)” (CAD, E, 158), which occurs with reference to the Akkadian sun god Šamaš in KAR 246:10–11, cited below, and kubukk n “power, might” (CAD, K, 489) in the divine epithet kubukk n r ti “the outstanding might” (LSS I/6, No. 8:5; reading with CAD, K, 489), referring to Nergal. For the dual forms of the Akkadian nouns, see the discussions in CAD, E, 161 and CAD, K, 489, respectively.—JNF] 14 Akkadian emq šamê “the power of the heavens” is attested in a list of names of the city of Babylon as the translation of Sumerian šu.an.naki (see CAD, E, 157 [lexical section] and George [1992], 38–39, line 4 and 241–243), but not as yet as a divine epithet. Note, however, that the next name in the list, si.an.naki, is translated nr šamê “the light of the heavens,” which is equivalent to nr šam mi “the light of the heavens,” an epithet of Šamaš (for this and similar epithets, see AG, 133–134), and recalls Ugaritic nyr šmm “the luminary of the heavens” (Ep. 82), an epithet of Yariu. Del Olmo Lete (1978), 40 compares Akkadian [il] špûtu lûtum ša šamé u ereti “the sublime [gods], the able ones of heaven and earth” (KAR 355, 10; for the reconstruction, see CAD, L, 160). 15 KAR 246:10–11 and parallels. See CAD, R, 191–192; CAD, E, 158 (with additional examples). See also AG, 24. 16 Hinke Kudurru iv 15. 17 PTU, 154; Sivan (1984), 241. Cf. Honeyman (1961), 151–152; Sznycer (1963), 21–30; Benz (1972), 336–337.

EPITHET 93 qnyt ilm “the creatress of the gods” Epithet of art (1.4; 1.8)

Contexts 1. KTU2 1.4:I:22 šskn m 21 mgn . rbt . art ym 22

m . qnyt . ilm

Prepare please! a gift of homage1 (for) the lady Airatu of the sea, A present of entreaty (for) the creatress of the gods!

2. KTU2 1.4:III:26, 30 [2x] 25 tmgnn . rbt [.] art ym

They did homage to the lady Airatu of the sea, 26 t yn . qnyt ilm They entreated the creatress of the gods. 27 w tn . rbt . art ym And the lady Airatu of the sea responded: 28 ik . tmgnn . rbt 29 art . ym . Why do you do homage to the lady Airatu of the sea, t yn 30 qnyt . ilm Entreat the creatress of the gods?

3. KTU2 1.4:III:35 nmgm 34 km . rbt . art . ym 35

[n] . qnyt .ilm

4. KTU2 1.4:IV:32 31 ik . myt . rbt .ar[t . y]m 32 ik .atwt . qnyt .i[lm]

We do homage . . .2 to the lady Airatu of the sea, We entreat the creatress of the gods. Why has the lady Airatu of the sea arrived? Why has the creatress of the gods come?

1 The majority of scholars translate mgn // m as generic terms, “gift, present.” See, for example, DULAT, 531; Pardee, CS I, 256; Smith, UNP, 120–121; RTU, 91. The derivation from the verbs mgn “to do homage, to beseech” //  y “to do obeisance, to entreat” (see contexts 2–3) instead of from a verb meaning “to give,” however, indicates that the terms have more specic meanings and are equivalent to Biblical Hebrew hrwçt “honorary gift (for the purpose of doing homage)” (1Sam. 9:7). See Ginsberg, ANET, 132; Held (1969), 75, n. 36; Cohen, BHL, 138–139, n. 78; idem, forthcoming, §II.3, etymological principle 3, example 3. 2 See below, n. 4, p. 279.

epithet 93

276 5. KTU2 1.8:II:2 1 ik . mgn . rbt . art 2 [y]m . m . qnyt . ilm

Where is the gift of homage (for) the lady Airatu of the sea, The present of entreaty (for) the creatress of the gods?

There is a scholarly consensus that the epithet is to be translated “the creatress of the gods,” or the like, similar to the above translation.3

Parallels to the Epithet Contexts 1–5: rbt art ym // qnyt ilm.

Discussion The epithet qnyt ilm “the creatress of the gods” occurs six times in the Ugaritic corpus and refers to Airatu, the consort of Ilu and mother of the gods. As is often noted, the epithet corresponds to bny bnwt “the creator of creatures” (Ep. 29), which refers to Ilu as the creator of mankind and the gods.4 The root qny “to create” occurs in the biblical divine epithet hnq raw ymv “(El Elyon / YHWH El Elyon) creator of the heavens and the earth” (Gen. 14:19, 22).5 Equivalent epithets occur in a Hebrew

3 Ginsberg, ANET, 132: “the Progenitress of the Gods”; KME, 38: “die Schöpferin der Götter”; MKT, 37: “die Göttergebärerin”; TO I, 194: “la Génitrice des dieux”; PLM, 89: “the Creatress of the Gods”; CML2, 55: “the creatress of the gods”; MLC, 193: “la Progenitora de los dioses”; AD, 108: “la Progenitrice degli dei”; ARTU, 45: “the Creatress of the gods”; Smith, UNP, 121: “the Creatress of the Gods”; Pardee, CS I, 256: “the Progenitress of the Gods”; Dietrich and Loretz, TUAT III/6, 1152: “die Schöpferin der Götter”; RTU, 91: “the Mother of the gods”; DULAT, 706: “progentrix of the gods.” Exceptionally, some early scholars rendered qnyt as “lady, mistress”: Montgomery (1933), 116: “Lady of the gods” (followed by Levi della Vida [1944], 1, n. 1); CML1, 93: “the mistress of the gods.” 4 See, for example, Albright (1968), 105; Irwin (1961), 137–138; Cross (1962), 240, n. 70; Patai (1965), 38. Rendtorff (1967), 169; Dahood (1968b), 513; van Selms, MFL, 63; Habel (1972), 321, 325, n. 19; Dijkstra (1974), 60; Vawter (1980), 209–211, n. 20; idem (1986), 464; Betlyon (1985), 55; Maier (1986), 193; Day (1986), 387. 5 Cf. especially nq yba awh awlh “Is He not your Father who created you” (Deut. 32:6). Dahood (1968b), 513 also compared the Ugaritic epithet with Prov. 8:22: ynnq òh “YHWH created me (Wisdom).” For additional comparisons and discussion, see Ingholt, Seyrig and Starcky (1955), 32; Cazelles (1957), 422, 429; Irwin (1961), 133–142; Cross (1962), 243–244, n. 81; EUT, 49–54; Caquot (1963), 15; Rendtorff (1967), 167;

epithet 93

277

inscription from Jerusalem (xra nq [la] “[El,] creator of the earth”),6 the Phoenician inscription of Azatiwada (l qn r “El, creator of the earth”),7 a Neo-Punic inscription from Leptis Magna (l qn r “El, creator of the earth”),8 and several Aramaic texts from Palmyra (lqnr / lqwnr “El, creator of the earth”).9 The same epithet forms the basis for the Hittite divine name Elkunirsa, which occurs in a Hittite myth of Canaanite origin.10 Cf. also blu qni “the lord creator,” attested at Emar as an epithet of Dagan.11 The Akkadian semantic equivalent of qnyt, namely, b ntu “creatress,” occurs in epithets closely paralleling Ugaritic qnyt ilm “creatress of the gods.” For example, NIN-ma is referred to as b nât il ni “creatress of the gods.”12 Similarly, Ninlil is called b nt il ni rabûti “creatress of the great gods.”13 Equivalent masculine epithets are b nû il ni “creator of the gods”14 and b nû ili u ištari “creator of god(s) and goddess(es).”15 Arabic terms such as  liqun “Creator” and b riun “Creator,” semantically equivalent to Ugaritic qnyt “creatress,” likewise occur as epithets of Allh.16 qnyt “creatress” is also attested in texts from Ugarit as a component in personal names.17

Gammie (1971), 386; Habel (1972), 321–337; CMHE, 50–51; Miller (1980), 43–46; van den Branden (1981), 155–156; Vawter (1980), 211; idem (1986), 461–467; Weinfeld (1975), 19, 61, 76; Wyatt (1999a), 101. 6 Miller (1980), 43–46. 7 KAI 26A iii 18 (cf. Krahmalkov [2000], 56 and Hawkins [2000], 58). 8 KAI 129:1. 9 Ingholt, Seyrig and Starcky (1955), 32, no. 220–223 and p. 181. 10 For the Hittite text, see also Hoffner (1998), 69–70. For additional bibliography for these texts, see DNWSI, 1015–1016, s.v. qny1, meaning 3. [The Mandaic semantic equivalent, bny šwmy wrq “creator of heaven and earth” (Geniza Yamina [ed. Petermann], 227, 22–23), refers to Ptahil. The Akkadian semantic equivalents, p tiqu šamê u eretim “creator of heaven and earth” (KAR 252, Rs. III:39 [cf. AG, 156]) and b n šamê u ereti “creator of heaven and earth” (CT 9, 6:1 [cf. AG, 69]) occur with reference to Ea and Marduk, respectively.—JNF] 11 See Feliu (2003), 239–240, 300–301. 12 BMS 21:58 (cf. AG, 70). 13 ABRT I, 77:II:10 (cf. AG, 70). 14 E.g., En. el. II, 122 (Anšar). For additional references, see AG, 68. 15 KAR 80, 17 (Šamaš). 16 For these and semantically related Arabic divine epithets, see Gimaret (1988), 279–311. 17 PTU, 176. Cf. Benz (1972), 178, 404–405; Lemaire (1979–80), 161–162, n. 17; van den Branden (1981), 155–156; Fowler (1988), 92, 359.

EPITHET 94 rbt art ym “the lady Airatu of the sea” Epithet of art (1.3; 1.4; 1.6; 1.8)

Contexts 1. KTU2 1.3:V:40–41 (= 1.3:IV:49 [reconstructed])1 38 wn . in . bt [.] l bl . km . ilm Balu has no house as (do) the gods, 39

r . k b[n . ]art . (No) courtyard as (do) the sons of Airatu, mb .il (No) dwelling (as does) Ilu, 40 m ll. b[nh . (No) shelter (as do) his sons, m]b . rbt . art 41 ym . (No) dwelling (as does) the lady A i ratu of the sea, mb . [pdr]y . bt . ar (No) dwelling (as does) [Pdr]y, disperser of light, 42 [mll . ] ly [. bt .] rb (No) shelter (as does) allayu, [disperser] of showers, mb 43 [ary . bt . ybdr] (No) dwelling [(as does) Arayu, disperser (/ daughter) of ybdr], mb [klt knyt] (No) dwelling [(as do) the honored brides].2 2. KTU2 1.4:I:13–14 (= 1.4.IV:53) 9 [ wn . in . bt . l bl] 10 [km . ilm . w r]

11

[k bn . ]ar[t]

m[]b . il m ll 13 bnh . mb. rbt 14 art . ym . 12

mb

1

15

klt . knyt

[Balu has no house as (do) the gods], [(No) courtyard as (do) the sons] of Airatu, (No) dwelling (as does) Ilu, (No) shelter (as do) his sons, (No) dwelling (as does) the lady A i ratu of the sea, (No) dwelling (as do) the honored brides,

The translations of contexts 1 and 2 follow the interpretation of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255, according to which the particle of negation in, which occurs only in the rst stich of the context, and the preposition km / k, which occurs only in the rst two stiches, function throughout the passage. For this phenomenon, see Ginsberg (1946), 47, note to l. 10. 2 See KTU2, 15, n. 1.

epithet 94 16

mb. pdry . b ar

17

m ll . ly .bt . rb

18

mb . ary . bt . ybdr

3. KTU2 1.4:I:21 šskn m 21 mgn . rbt . art ym 22

m . qnyt . ilm

4. KTU2 1.4:II:28–29 šm . rbt . a[rt] 29 ym

279

(No) dwelling (as does) Pdry, disperser of light, (No) shelter (as does) allayu, disperser of showers, (No) dwelling (as does) Arayu, disperser (/ daughter) of ybdr. Prepare please! a gift of homage3 (for) the lady "Airatu of the sea, A present of entreaty (for) the creatress of the gods! The lady "Airatu of the sea rejoiced.

5. KTU2 1.4:III:25, 27, 28–29 [3x] tmgnn . rbt [.] art ym They did homage to the lady "Airatu of the sea, 26 t yn . qnyt ilm They entreated the creatress of the gods. 27 w tn . rbt . art ym And the lady "Airatu of the sea responded: 28 ik . tmgnn . rbt 29 art . ym . Why do you do homage to the lady "Airatu of the sea, t yn 30 qnyt . ilm Entreat the creatress of the gods? 25

6. KTU2 1.4:III:34 nmgm 34 km . rbt . art . ym 35

[n] . qnyt .ilm

7. KTU2 1.4:III:38 [xxx] .aliyn . bl 38 [xxx]rbt . art . ym 39 [xxx]btlt . nt 37

We do homage . . .4 to the lady "Airatu of the sea, We entreat the creatress of the gods. [. . .] Balu the mighty one, [. . .] the lady "Airatu of the sea, [. . .] the maiden Anatu.

3 For mgn “gift of homage” // m “gift of entreaty” and the cognate verbs (contexts 5 and 6), see above, n. 1, p. 275. 4 The reading km is uncertain. One might better read xm (cf. Smith, UNP, 125: [ ]m), leaving the signs untranslated. The reading [u]m “mother,” proposed by some scholars who take the word as part of the epithet (e.g., Gibson, CML2, 58: “(our) mother dame Athirat of the sea”), should be rejected. The component um “mother” elsewhere occurs neither as an addition to the well attested epithet rbt art ym nor in parallelism with it.

epithet 94

280 8. KTU2 1.4:IV:1–2, 3–4 [2x] w tn . rbt] 2 ar[t . ym . šm. l qdš] 3 w amr[r . l dgy . rbt] 4 art . ym 9. KTU2 1.4:IV:31 ik . myt . rbt .ar[t . y]m

31

32

ik .atwt . qnyt .i[lm]

[And the lady] "Aira[tu of the sea replied:] [Listen, O Qdš] w Amr[r], [O sherman of the lady] "Airatu of the sea. Why has the lady "Airatu of the sea arrived? Why has the creatress of the gods come?

10. KTU2 1.4:IV:40 (= 1.4:V:2; 1.6:I:47) w tn . rbt . art ym And the lady "Airatu of the sea replied.

40

11. KTU2 1.6:I:44, 45 [2x] y il 44 l rbt.art ym . šm

45

l rbt .ar[t] ym

12. KTU2 1.6:I:53 w n . rbt . art ym

53

13. KTU2 1.8:II:1–2 1 ik . mgn . rbt . art 2 [y]m . m . qnyt . ilm

Ilu cries aloud to the lady "Airatu of the sea: Listen, O lady "Airatu of the sea. And the lady "Airatu of the sea replied. Where is the gift of homage (for) the lady "Airatu of the sea, The present of entreaty (for) the creatress of the gods?

The majority of scholars translate the epithet as “the (/ great) lady Airatu of the sea,” or the like, similar to the above translation.5

5 Ginsberg, ANET, 133: “Lady Asherah of the Sea”; CML1, 91: “dame Athirat of the sea”; KME, 35: “der Fürstin Ascherat des Meeres”; MKT, 31: “der Herrin Art >m”; TO I, 177: “la Dame Athirat Yam”; PLM, 83: “Lady Asherah of the Sea”; CML2, 54: “dame Athirat of the sea”; MLC, 191: “la Gran Dama, Airatu del Mar”; AD, 104: “della Signora Athirat del Mare”; ARTU, 18: “Lady Athiratu of the Sea”; Smith, UNP, 118: “Lady Athirat of the Sea”; Pardee, CS I, 255: “the Great Lady, Airatu of the Sea”; Dietrich and Loretz, TUAT III/6, 1149: “der Dame Aschirat des Meeres”; DULAT, 731: “the (Great) Lady DN of the Sea.” Others take art to be a participle “who treads,” or the like: Albright (1968), 105: “The Lady Who Traverses the Sea” or “The Lady Who Treads on the Sea (Dragon).”; Lipiski (1972), 111: “the Lady walking on” or “traversing the sea”; RTU, 87: “the Great Lady-who-tramples-Yam”. A minority of scholars interpret ym as the word “day”: Nielsen (1936), 31: “Aširat Sonne”; Binger

epithet 94

281

Parallels to the Epithet Contexts 3, 5, 6, 9, 13: rbt art ym // qnyt ilm. Context 1: ilm // bn art // il // bnh // rbt art ym // [pdr]y bt ar // ly [bt] rb // [ary bt ybdr] // [klt knyt]. Context 2: [ilm] // [bn] ar[t] // il // bnh // rbt art ym // klt knyt // pdry b ar // ly bt rb // ary bt ybdr. Context 7: aliyn bl // rbt art ym // btlt nt.

Discussion The epithet rbt art ym “the lady Airatu of the sea” occurs twenty-one times (including one reconstructed occurrence) in the Ugaritic corpus and refers to Airatu, the consort of Ilu and mother of the gods. Its frequent occurrences are limited to the Balu myth, but the related epithet art rbt “Airatu the lady” (Ep. 25) occurs in the incantation KTU2 1.169. A number of scholars have interpreted rbt as “queen-mother.” Brooke relies on this interpretation to dene the relationship between Airatu and Balu.6 Gordon believes that rbt is equivalent to mlkt “queen,” a title that Airatu would be expected to have as the primary consort of Ilu, king of the gods. He claims that rbt also means “queen-mother(-to-be),” which accords with KTU2 1.6:I:43–46, where Airatu chooses one of her sons to replace Balu as acting king of the gods.7 Pardee similarly claims that rbt refers to the goddess as both queen (i.e., the primary consort of Ilu, king of the gods) and queen-mother.8 The proposed meanings “queen-mother” or “lady” as a title specically of a queen are based on the use of Akkadian rabtu “great lady” in Akkadian documents from Ras Shamra with reference to the wife of the king of Amurru, the mother of the deposed queen of Ugarit.9

(1997), 45: “Lady Asherah of the day”; Watson (1993b), 432: “She who determines the Day.” 6 Brooke (1979), 86, n. 133. 7 Gordon (1988b), 129–130. 8 Pardee, CS I, 253, n. 98. 9 See CAD, R, 26; Pardee (1977), 8–9; Gordon (1988b).

282

epithet 94

An epithet with the meaning “queen” would certainly not be inappropriate for many Ugaritic goddesses, including Airatu, in light of the use of Akkadian šarratu “queen” in epithets of a broad range of Mesopotamian goddesses. The above mentioned explanations of the use of rbt with reference to Airatu, however, are specic to her being the consort of Ilu, king of the gods, and, therefore, can not be correct, since the same word occurs in epithets of Šapšu as well, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt “Šapšu the lady” (Ep. 103). It seems more likely that rbt “(great) lady” was an honorary title that could be attributed to various goddesses.10 Such is the case in Phoenician/Punic, where rbt “(great) lady” serves as an epithet of a number of goddesses. Cf., for example, hrbt blt gbl “the lady, the mistress of Byblos” (KAI 10:2,15) and lrbt lm wlrbt lblt “for the lady Amma and for the lady Balat” (KAI 83:1).11 The related Akkadian adjective, rabtu “great,” likewise occurs as a component of the epithets of various goddesses.12 E.g., ummu rabtu “the great mother” (Bau, Nammu, Ninlil)13 and (bltu) rabtu “the great (mistress)” (Gula, Ištar, Ningal, arpan tu, etc.).14 Cf. also the Eblaite epithet dBAD.AL6 kalam-tim “the mighty lady of the country,” referring to dInanna (Ašdar).15 In the present study, art is taken to be the proper name of the goddess, which existed prior to its use in the epithet rbt art ym. No attempt is made to propose an etymology, as is usually the case in this study, because of the lack of context. Although it is generally recognized that art, when standing alone, functions as a proper name in the extant Ugaritic texts, many scholars claim that it originated as an abbreviated form of rbt art ym, in which it allegedly functions as a common noun referring to a goddess ilt “Elat.”16 The most inuential theory as to the origin of the name stems from Albright, who analyzed art as a fem. active participle from the verb r (G). He proposed either “The Lady Who Traverses the Sea” or “The

10 McCarter’s proposal ([1987], 155, n. 69) to translate art ym as “the asherah of Yamm” is thus inappropriate. 11 For these and additional examples, see DNWSI, 1049. 12 AG, 170. 13 AG, 22–23. 14 AG, 62–63, 170. 15 See Archi (2004), 323, n. 21 and the references cited there. 16 For the question of the existence of the goddess Elat, cf. the discussions of ilt (Ep. 17) and ilt dynm (Ep. 18) and the bibliography cited therein.

epithet 94

283

Lady Who Treads on the Sea (Dragon),” in the latter case comparing art ym with the biblical divine epithet y ytmb l[ rwd “who treads on the back of the sea” ( Job 9:8).17 Albright notes other cases of participles in divine epithets, such as bny bnwt “the creator of creatures” (Ep. 29) and qnyt ilm “the creatress of the gods” (Ep. 93).18 Nevertheless, the process by which such a participle, originally allegedly used as a common noun in a compound divine epithet, eventually became a divine name in its own right, still awaits clear precedents.19 Neither does the limited contextual evidence (the simple collocation of art with ym “sea” without a preposition) sufce to prove that art derives from r (G), paralleling Hebrew rwd. In addition, were art in fact parallel to Hebrew rwd, one would expect a vocalization of the DN in Hebrew in accordance with that of the active participle of action verbs, namely, *šeret or possibly *š,r , for neither of which is there any evidence. It is thus the opinion of the present author that an analysis of art ym as a construct chain, “Airatu of ym,” ym representing an attribute of the goddess Airatu, is much more likely.20 The same structure occurs in the Ugaritic divine epithet ršp bi “Rašap of the army” (Ep. 100) and its Hebrew and Hittite parallels (see the discussion ad loc.). In particular, rbt art ym “the lady Airatu of ym” in its entirety corresponds structurally to the biblical epithet twabx òh ˆwdah “the Lord, YHWH of Hosts” (e.g., Isa. 1:24); each is composed of an element referring to the high status of the deity (rbt “the lady”: ˆwdah “the Lord”), followed by the deity’s

17 Albright (1968), 105. The rst translation is based on Albright (1942), 77–78, who compared the Arabic epithet aww -al-bu r “The One Who Wades in the Seas” attributed to the modern Syrian patron-saint of the sea, al- a2ir. The second translation is based on Albright (1940), 175. Albright’s general interpretation has been followed by many scholars, including Cassuto, GA, 58; Dahood (1958), 80; CMHE, 31; Maier (1986), 194–195; Olyan (1988), 70–71; Watson (1993a), 51 (Watson hesitates between translating art as “she who treads” or “goddess,” in the latter case comparing Akkadian itaru and the Ugaritic word pair art // ilt); Wyatt, RTU, 87. 18 Albright (1968), 105. Cf. also il yb btrt “the god who sits (enthroned) in Atartu” (Ep. 10) and il p bhdry “the god who judges (/ rules) in Hidrayu” (Ep. 13) and Akkadian epithets such as [m]ušami kma nabli eretim rapaštim “who scorches the wide earth like a ame.” (see above, sub  rrt la šmm [Ep. 92]) and lid il ni rabûti “(Enlil) progenitor of the great gods” (KAR 25, III 32; quoted according to Ebeling, Handerhebung, 20). 19 Albright’s derivation of the epithet aliyn (bl ) from aliy qrdm qryy bar ml mt, which he considers “a most remarkable illustration” of this process ([1940], 198; cf. idem [1942], 195, n. 11), is patently incorrect (see the discussions of aliy qrdm [Ep. 14] and aliyn bl [Ep. 15]). His Akkadian examples of this purported phenomenon refer to distinct gods. For the writing and history of the name Gilgameš, see George (2003), 71–90. 20 Cf. Emerton (1982a), 8; Day (1986), 388; Pardee, CS I, 253, n. 98.

284

epithet 94

proper name (art // YHWH) to which is appended a genitive expressing an attribute of the deity ( ym “the sea” // twabx “hosts”).21 While the meaning of the element ym is also somewhat disputed,22 the majority of scholars interpret this component as “sea.”23 As noted above, Albright thought that ym may have a mythological sense, “Sea (Dragon),” the epithet purportedly referring to an unknown episode in Ugaritic mythology in which the goddess vanquished Yammu.24 The

21 Margalit (1980), 13, 26, 143 consistently translates rbt art ym as “Lady-Asherah of the Sea,” similar to the translation proposed in the present study, but his reference to “Asherah, Great-Lady-of the-Sea” (ibid., 149) is surely incorrect. An epithet *art rbt ym is unattested and there is no basis for translating rbt art ym in such a manner. This is evident from a comparison with twabx òh ˆwdah “the Lord, YHWH of Hosts,” which is clearly not to be translated *“YHWH, the Lord of Hosts.” 22 A few scholars translate ym as “day” and claim that the epithet portrays Airatu as a solar goddess. Nielsen (1936), 27–37 supported this interpretation with the claim that Airatu is the mother of the gods Šaaru “Dawn” and Šalimu “Dusk.” According to Gray (1949), 73–74, Airatu was at least “regarded as the foster mother of the divine infants,” i.e., Šaaru and Šalimu. In KTU2 1.23, however, the latter are explicitly said to be born by two anonymous goddesses, not by Airatu. Furthermore, in the context of their birth, mention is made of špš rbt “Šapšu the lady,” not Airatu who is never referred to as rbt art ym in that text. Based on KTU2 1.23, which mentions both Airatu and Šapšu, and on KTU2 1.12:I:14–17, where Airatu occurs in parallel with Yariu, the moon-god, Binger (1997), 42–50 similarly claims that Airatu is a “goddess with solar connotation.” According to Binger, the names of Airatu and Šapšu likely occur in parallel in KTU2 1.23:24–25. Binger marshals additional support from the epithet rbt “(great) lady,” common to both the sun goddess Šapšu and Airatu, and from the epithet of Airatu’s famous consort ab šnm, which she translates “father of light.” The parallelism art // špš, however, is quite unlikely (cf. Lewis, UNP, 209; Pardee, CS I, 279; TO I, 372–373; MLC, 442). The epithet rbt art ym, moreover, occurs in neither KTU2 1.23, as noted above, nor in KTU2 1.12, precisely the two texts which are adduced to prove Airatu’s alleged “solar connotation.” Furthermore, the epithet ab šnm (Ep. 5) is to be understood as “the father of years,” referring to Ilu’s advanced age and accumulated wisdom (see above, ad loc.), and in no way indicates that Airatu’s consort was a solar deity. Rather, rbt art ym occurs in parallel with another epithet of Airatu, qnyt ilm “the creatress of the gods” (Ep. 93), which has no relation to the sun. Watson (1993b), 432 translates “She who determines the Day,” ym “day” here allegedly meaning “fateful Day.” The title purportedly corresponds to Akkadian blet šm tim “Mistress of fates,” attributed to the goddess Ašratum. According to Watson, “Akk. mu ‘day’ can also denote the day of one’s death or the day of destiny.” Watson, ibid., 433, n. 19 refers to AHw, 1419b, meaning 4c: “Todes- Schicksals- Zornestag, usw.,” but according to von Soden, mu has such a meaning only when modied by an appropriate genitive, such as ša mti ul uddû mšu “as for death, they did not determine its day” (see AHw, 691a) or m šm tišu “the day of his fate (death)” (see AHw, 1239b), which is clearly not the case in the Ugaritic expression. 23 See above, n. 5, pp. 280–281. 24 Albright (1968), 105–106. Cf. Maier (1986), 194–195; Wyatt (1987a), 185–188. [ In support of Albright’s theory, one might add that the epithet would be comparable to expressions from Enuma Eliš such as ikbusma blum ša Ti matum išissa “then the lord (Marduk) trampled the lower end of Timat” (En. el. IV, 129) and [kiš d] Ti mat urruiš

epithet 94

285

interpretation of art as a proper noun renders such interpretations unlikely, since there is no Ugaritic precedent for an epithet formed by a construct chain composed of two divine names, viz. *Airatu of Yammu.25 On the other hand, the interpretation of ym as the generic noun “sea” is supported by the divine epithets dgy art “the sherman of Airatu” (Ep. 45) and, most signicantly, dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46), which indicate that Airatu was somehow related to the sea as a geographical entity.26 Although the origin of the relationship between Airatu and the (geographical) sea remains to be claried,27 it may relate to the well known fact that the abode of her famous consort, Ilu, was surrounded by fresh water.28

takabbas att “very soon you (Marduk) will trample the [neck] of Timat” (En. el. II 115). Cf. also múlgaba-gír-tab k bis irat tâmtim “The (star group) Breast of Scorpio, who tramples the breast of the Sea (Tiamat)” (Racc 313).—JNF] 25 [Cf. Akkadian mul gír.tab : dMIN (Išara) Ti-amat (CT 26, 42:I:11; see Koch-Westenholz [1995], 188–189), which is possibly to be interpreted as “Išara of Timat.” For the relationship between Išara (= Scorpio) and Timat, cf. Racc. 313 (quoted above, n. 17, p. xxiii), which refers to a section of the constellation Scorpio.—JNF] 26 Cf. Lipiski (1972), 110 and n. 64. Lipiski notes the association of Airatu with Tyre and Sidon, two centers of maritime activity, as is indicated by the references to the goddesses as art mm “Airatu of Tyre” (KTU2 1.14:IV:35, 38) and ilt dynm “the goddess of Sidon” (Ep. 18). According to de Moor, SP, 145, “There are several indications that Airatu was the goddess of the calm sea and thus the patroness of the shermen and sailors. The so-called Syrian Goddess, who succeeded Airatu in later times, was often depicted as a mermaid. The sh was dedicated to her and the sea played an important part in her cult. Perhaps she may be identied with the Cyprian Aphrodite who was equally a goddess of the sea.” Contrast Wyatt (1987a), 185–186, who discounts the above cited Ugaritic evidence. 27 Cf. Pardee, CS I, 253, n. 98. 28 See Albright (1942), 77–78 and contrast Margalit (1980), 33. For Ilu’s watery abode, see EUT, 61–81.

EPITHET 95 rbt špš “the lady Šapšu” Epithet of špš (1.16)

Contexts 1. KTU2 1.16:I:36–37 36 tmtn . ba . rbt 37 špš w . tgh . nyr 38 rbt .

. . . the rising (?) of the lady Šapšu, And the shining forth of the luminary, the lady.1

There is a scholarly consensus that the epithet is to be translated “the lady Šapšu,” or the like, similar to the above translation.2

Parallels to the Epithet Context 1: rbt špš // nyr rbt.

Discussion The epithet rbt špš “the lady Šapšu” occurs once in the Ugaritic corpus and refers to the sun goddess Šapšu. The same components occur in the opposite order in špš rbt “Šapšu the lady” (Ep. 103), which corresponds to the order in the parallel epithet nyr rbt “the luminary, the lady” (Ep. 81). In the present context, this variation in word order achieves the poetic effect of chiasmus. For the component rbt “(great) lady,” best

1

For a discussion of the philological difculties in this context, see nyr rbt (Ep. 81). Ginsberg, ANET, 147: no translation; CML1, 41: “the lady Shapash”; KME, 105: “der Fürstin Schpsch”; MKT, 99: “die Gebieterin, die Sonne”; PLM, 52: “Lady Sun”; CML2, 95: “the lady Shapash”; TO I, 553: “la dame Shapash”; MLC, 311: “la Gran Dama Šapšu”; AD, 173: “della Signora Shapash”; ARTU, 213: “lady Shapshu”; Greenstein, UNP, 32: “Lady Sun”; Pardee, CS I, 340: “the great one, the sun”; Dietrich and Loretz, TUAT III/6, 1242: “der Dame Schapasch”; RTU, 224: “the Great Lady Sun.” DULAT, 731–732: “the (Great) Lady DN.” 2

epithet 95

287

attested in epithets of Airatu, the principle consort of Ilu, the king of the gods, see the discussion of rbt art ym (Ep. 94). The use of this component with reference to Šapšu suggests that she was considered more important than her relatively minor role in the Ugaritic mythological texts would lead one to believe.3

3

For a detailed discussion of various functions of Šapšu, see Wiggins (1996).

EPITHET 96 rkb rpt “rider of the clouds” Epithet of bl (1.2; 1.3; 1.4; 1.5; 1.10; 1.19; 1.92)

Contexts 1. KTU2 1.2:IV:8 l rgmt 8 lk . l zbl . bl . nt . l rkb .rpt

I have indeed said to you, O prince Balu, I have told (you), O rider of the clouds.

2. KTU2 1.2:IV:29 b l aliyn . b[l] 29 b . l rkb .rpt

Scatter (?),1 O Ba[lu] the mighty one! Scatter (?), O rider of the clouds!

3. KTU2 1.3:II:40

l . šmm . šmn . ar . rbb 40 [r]kb rpt

The dew of heaven, the fat of the earth, The showers of the rider of the clouds.

39

4. KTU2 1.3:III:38 (= 1.3:IV:4) mn . ib . yp. l bl . What enemy has come forth against Balu? rt 38 l rkb . rpt (What) foe, against t h e r i d e r o f t h e clouds? 37

5. KTU2 1.3:IV:6 l ib . yp 6 l bl . rt . l rkb .rpt

No enemy has come forth against Balu, (No) foe against the rider of the clouds.

6. KTU2 1.4:III:11 y[]b . aliyn . bl 11 ytdd . rkb . rpt

Balu the mighty one answers, The rider of the clouds testies.

10

7. KTU2 1.4:III:182 17 dm . n . db m . šna . bl . l

18

rkb . rpt

8. KTU2 1.4:V:60 šm. laliyn . bl

59

1 2

Now there are two (kinds of ) feasts (that) Balu hates, Three (that) the rider of the clouds (hates). Hear, O Balu the mighty one!

For b “scatter (?)”, see above, n. 3, pp. 53–54. For the translation, see Pardee, CS I, 258.

epithet 96 60

bn . l rkb . rpt

9. KTU2 1.5:II:7 yraun . aliyn . bl 7 t.nn . rkb . rpt

Understand, O rider of the clouds! Balu the mighty one feared him, The rider of the clouds was terried of him.

10. KTU2 1.10:I:7 [ al]iyn . bl 7 [ ] . rkb . rpt

[. . .] Balu [the mig]hty one, [. . .] the rider of the clouds.

11. KTU2 1.10:III:36 35 k .ibr . l bl [.] yld 36 w rum . l rkb [.] rpt

For a bull has been born to Balu, A wild bull, to the rider of the clouds.

12. KTU2 1.19:I:43–44 šb. šnt 43 yrk . bl . mn . rkb 44 rpt .

Balu will be absent3 seven years, The rider of the clouds, eight.

13. KTU2 1.92:374 [p npš npš] bl thwyn 37 [hm brlt rk]b rpt

[. . .] Balu. . . ., [. . .] the rider of the clouds.

14. KTU2 1.92:40 39 [ xxxxx] l aliyn bl 40 [ xxxxx]x . rkb rpt

[. . .] for Balu the mighty one, [. . .] the rider of the clouds.

6

36

289

Most scholars translate “Rider of the Clouds,” or the like, similar to the above translation.5

3 For the yrk “will be absent,” see DULAT, 790, s.v. /-r-k/ and the bibliography cited therein (DULAT: “to fail, be missing”, “to weaken”). See also Parker, UNP, 69. The basic meaning of the root rk in the ancient Semitic languages is “to lack, be absent (when needed),” not “to fail” as some scholars render yrk in the present context (e.g., Pardee, CS I, 351; Wyatt, RTU, 296). 4 For various readings and translations of this broken context, see RTU, 374, n. 32. The fact that the present epithet almost always occurs as the “B-word” to the DN bl or to an epithet of Balu containing the DN bl (zbl bl or aliyn bl) makes the reading bl “Balu” in line 36 exceedingly likely. 5 Ginsberg, ANET, 130: “Rider of the Clouds”; CML1, 81: “rider on the clouds”; KME, 24: “Wolkenreiter”; MKT, 51: “auf Wolken Einherfahrender”; TO I, 139: “Chevaucheur des nuées”; PLM, 72: “Rider of Clouds”; CML2, 43: “rider on the clouds”; MLC, 175: “Auriga de las nubes”; AD, 87: “Auriga delle nuvole”; ARTU, 39: “Rider on the Clouds”; Margalit (1989a), 158: “the Rider-of-the-Clouds”; Parker, UNP, 69: “the Rider of Clouds”; Smith, UNP, 103: “Cloudrider”; Pardee, CS I, 248: “Cloud-Rider”; Dietrich and Loretz, TUAT III/6, 1130: “Wolkenfahrer”; RTU, 65: “Charioteer of the Clouds”; DULAT, 184: “Charioteer of the clouds.”

epithet 96

290

Parallels to the Epithet Context 1: zbl b-l // rkb -rpt. Contexts 2, 6, 8, 9, 10, 14: .al.iyn b-l // rkb -rpt. Contexts 4, 5, 7, 11, 12, 13(?), : b-l // rkb -rpt.

Discussion The epithet rkb -rpt “the rider of the clouds” occurs fifteen times in the Ugaritic corpus and refers to Ba3lu, god of the storm and agricultural fertility. It is the only epithet of Ba3lu that specifically refers to his association with the storm.6 The epithet has long been compared with the biblical epithet twbr[b bkr “Rider of the Clouds” referring to YHWH (Ps. 68:5).7 The attempt by Ullendorff to interpret the Ugaritic epithet as “cloudgatherer” based upon the Greek epithet of Zeus, νεφεληγερετης “cloudgatherer,”8 was convincingly refuted by Loewenstamm.9 Recent attempts to deny a relationship between the Ugaritic and Hebrew epithets must also be rejected.10

6 Cf. Kapelrud (1952), 61–62; Oldenburg, CEB, 75; Weinfeld (1973), 422–426; Loretz, (1979–80); Pardee, CS I, 248, n. 56. 7 See Cooper (1981), 458–460 and the bibliography cited therein; Loewenstamm (1980), 392; Barrick (1982), 496–497; Wyatt (1984), 334, n. 41. Akkadian deities, in particular the storm god Adad, are said to ride not clouds (erpetu), but storms (ūmu, abūbu, ugalla). E.g. rākib ūmu rabûtu “(Adad) who rides the great storm” (CT 15, 15:7). For this and additional examples, see AG, 175 and CAD, R, 86. For a possible explanation why the epithet *rākib erpēti is not attested in Akkadian, see Cohen (forthcoming). Part I (Introduction), Example 2. 8 Ullendorff (1963–64), 243–244; idem (1973); Brock (1968), 395–397. 9 Loewenstamm (1971a), 98–100. See also Weinfeld (1973) and cf. van Zijl (1972), 329–331. 10 See especially Emerton (1994), 67; Herrmann (1999c), 703–705. For a detailed rebuttal of such claims, see Cohen (forthcoming) Part I (Introduction), Example 2. Cohen remarks that in all the contexts in which the God of Israel occurs as the subject of the verb bkr “to ride,” the riding is always performed in the heavens (Deut. 33:26; 2Sam. 22:11 [= Ps. 18:11]; Isa. 19:1; Hab. 3:8; Ps. 68:34). There is thus no precedent for an interpretation of twbr[b bkr as “rider in the wilderness” in accordance with the common Hebrew noun hbr[ “wilderness.” As pointed out some eight hundred and fifty years ago by the medieval commentator Ibn Ezra, the general meaning of twbr[b bkr (Ps. 68:5) is determined by the epithet μdq ymv ymvb bkr “the Rider in the Ancient Highest Heavens,” which occurs in verse 34 of the same psalm.

epithet 96

291

rkb “rider” or an etymologically related term is also attested in texts from Ugarit as a component in personal names.11

11 PTU, 72, 179: Knutson (1981), 496. Cf. Huffmon (1965), 261; CMHE, 67, n. 82; Olyan (1988), 52; KAI 24, 16 and the commentary in Vol. 2, p. 34, Fowler (1988), 190, 308–309.

EPITHET 97 rpu bl “the hero of Balu” Epithet of mq (1.22)

Contexts 1. KTU2 1.22:I:81 m 5 km . bm km .am . qym.il 6 blsmt . m . y[[x]]bš . šm .il . mtm ybš . brkn . šm .il . zrm 8 m . mq . rpu . bl . mhr bl 9 w mhr . nt . 7

m . y pn . yl 10 y . zbl . mlk . llmy .

There, (standing) shoulder to shoulder, are the brothers, The assistants of Ilu as military scouts / messengers; There is Ybš-name-of-Ilu, the manly one, The blessed Ybš-name-of-Ilu, the hero; There is mq, the hero of Ba'lu, The warrior of Balu and the warrior of Anatu; There is Ypn the mighty, The prince, the eternal king.

There is little consistency in the various translations of the component rpu.2

Parallels to the Epithet Context 1: rpu bl // mhr bl // mhr nt.

1 For philological notes to this context, see the discussion of zbl mlk llmy (Ep. 53) and notes 1, p. 169–170, 2, p. 170, and 7, p. 171 and the Introduction, §3.4. 2 MKT, 85: “der Götterfürst Baal”; TO I, 474: “la guérison de Baal”; PLM, 31: “the Shades of Baal”; Pope (1977), 167: “Baal’s Heroes”; L’Heureux (1979), 152: “the Hale Ones of Baal”; MLC, 423: “el Rapau de Balu”; ARTU, 272: “Balu the Saviour”; Dijkstra (1988), 47: “the healer of Baal”; Lewis, UNP, 203: “the Shades of Baal”; Dietrich and Loretz, TUAT III/6, 1312: “der Heiler des Baal”; RTU, 321: “the saviour of Baal.” DULAT, 208: “the r. of DN (title of a celestial person).”

epithet 97

293

Discussion The epithet rpu bl “the hero of Balu” occurs once in the Ugaritic corpus and refers to the minor deity mq, to be identied with Sumuqan, the Mesopotamian god of wild animals.3 There is no consensus as to the identication of the epithet,4 but the structure of the text indicates that the epithet rpu bl // mhr bl // mhr nt refer to mq just as the epithets yly “the mighty” // zbl (//) mlk llmy “the prince, (//) the eternal king” refer to the minor deity Ypn.5 Many scholars base their translation of rpu on the well established meaning of the root rp “to heal” in Hebrew and most likely in Ugaritic.6 The semantic eld of the parallel epithets mhr bl “the warrior of Balu” and mhr nt “the warrior of Anatu,” however, suggests that in the present context rpu is to be translated as “hero,” or the like.7 Such a translation accords with the use of Akkadian qarr du “hero, warrior” as an epithet of Sumuqan.8 Whether rp “to heal” and rpu “hero” are homonyms or the result of polysemia, a semantic precedent for rpu “hero” may be adduced from Biblical Hebrew, where the term yapr sometimes refers to a group of giant heroes.9 rpu “hero” may also be attested with this meaning in texts from Ugarit as a component in personal names.10

3

See mhr bl (Ep. 72). Among the many interpretions of rpu bl are: (1) A title of Balu: MKT, 85; de Moor (1976), 328–329; and Spronk (1986), 171. (2) rpu is understood as a plural construct form of rpum, taken to be a group of gods or spirits of the dead associated with Balu: PLM, 31; Pope (1977), 170; L’Heureux (1979), 146–147; Lewis, UNP, 203. (3) The deity Rpu: Jirku (1965); cf. Parker (1972), 102. 5 Cf. MLC, 423; RTU, 321, n. 38. For a discussion of the structure of the text, see zbl mlk llmy (Ep. 53). 6 E.g., TO I, 474; Dijkstra (1988), 47; Dietrich and Loretz, TUAT III/6, 1312 (quoted above, n. 2, p. 292). Translations such as “Balu the Saviour” (ARTU, 272) are also based on this etymology. Cf. de Moor (1976). L’Heureux (1979), 217–218 derives rpu(m) from the same root with a stative meaning “hale, hearty, robust, vigorous.” For the verb rp “to heal” in Ugaritic, see DULAT, 742, s.v. /r-p-/ “to heal, apply a remedy (?)” and Pardee, TPM, 67–68. 7 Cf. Pope (1977), 170 (analyzing rpu // mhr as plural construct forms). DULAT, 742 translates “divine ancestral hero,” but the term does not seem to have the nuance “ancestral,” as mq would appear to be a full-edged, if minor deity (< Sumuqan, see above) rather than a (deied) spirit of the dead. 8 See above, mhr bl (Ep. 72). 9 E.g., Deut. 2:11,20; 3,11; Josh. 12:4; 13:12. For the biblical yapr and their Ugaritic counterparts, see Cooper, (1981), 463–467; Smith (1992), 674–676; Lewis (1996); and the bibliography cited in these studies. 10 See DULAT, 743. 4

EPITHET 98 rpu mlk lm “the hero, the eternal king” Epithet of mlk (1.108)

Contexts 1. KTU2 1.108:11 [xx]n . yšt . rpu . mlk .lm .

1

[. . .] may the hero, the eternal king, drink, And may the powerful and august [god] drink, The god who sits (enthroned) in A4 tartu, The god who judges (/ rules) in Hidrayu.

w yšt 2 [il ]gr. w yqr . il . yb . btrt  3 il p . b hdry 2. KTU2 1.108:19–20 [xxxxxxx ]mk . rpu mlk

19

3. KTU2 1.108:21,22 [2x] b xx] rpi . mlk lm . b z

22

[rpi . ]mlk . lm .

b mrh[[i]] . b l 23 [anh] . b tkh . b nmrth .

20

[lm

[. . .] your arrival, the hero, the [eternal] king. [By the. . . .] of the hero, the eternal king, By the strength [of the hero], the eternal king, By his power, by [his mig]ht, By his (paternal) authority, by his divine splendor.

As opposed to the above translation, the component rpu is often considered a proper name. The component mlk lm is usually understood as either “eternal king,” similar to the above translation, or “king of Eternity (i.e., the Netherworld),” or the like.2

1 In line 3, KTU2 reads p . For the reading p, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: [il] gr w yqr (Ep. 9), il yb btrt (Ep. 10) and il p b hdry (Ep. 13). 2 Virolleaud (1968), 553: “Rpu, le roi du monde”; Margulis (1970a), 293: “(the) Rapha, king eternal”; van Zijl (1972), 355: “Rpiu, the Eternal King”; Pope (1977), 169: “RPU King Eternal”; L”Heureux (1979), 169: “the Hale One, King Everlasting”; Ribichini and Xella (1979), 154: “Refaita, il re di un tempo”; Loewenstamm (1980), 323: “the mighty man the eternal king”; ARTU, 187: “the Saviour, the eternal king”;

epithet 98

295

Parallels to the Epithet Context 1: rpu mlk lm // [il] gr w yqr // il yb btrt // il p bhdry. Context 3: rpi mlk lm // [rpi] mlk lm.

Discussion The epithet rpu mlk lm “the hero, the eternal king” occurs four times in the Ugaritic corpus as a divine epithet and appears to refer to the god Milku.3 It is composed of two independent components, rpu “hero” and mlk lm “the eternal king.” The rst component, rpu, is often interpretated as a proper noun.4 As there is no other evidence for an independent deity *Rpu at Ugarit, it seems most likely that the term is to be identied with the common noun rpu “hero,” which otherwise occurs as an epithet component in rpu bl “the hero of Balu” (Ep. 97), an epithet of the minor deity mq. See the discussion ad loc. The compound component mlk lm “the eternal king” also occurs in KTU2 2.42:9 as a royal epithet referring to the king of Egypt, Nmry (Amenophis III).5 It is semantically equivalent to mlk llmy “the eternal king,” which occurs as a compound component in epithet zbl mlk llmy “the prince, the eternal king” (Ep. 53). The element mlk “king” is found as a component in a number of other divine epithets.6 It does not necessarily imply that the said deity was of particularly exalted rank in the pantheon. A case in point is the above cited epithet zbl mlk llmy “the prince, the eternal king” (Ep. 53), which refers to a minor deity, Ypn, mentioned in conjunction with the rpum. This accords with the usage of the semantically equivalent Akkadian term šarru “king,”

Levine and de Tarragon (1984), 656: “the Rapha-being, king of the netherworld”; Cooper (1987), 4: “Rpu, King of Eternity”; TPM, 81: “R piu, roi de l’éternité” (RCU, 193: “R piu, king of eternity”); Caquot, TO II, 113–114: “le Rephaïte, le roi d’antan”; Dietrich and Loretz, TUAT II/6 , 822: “der Retter, der ewige König”; Avishur (1994), 280: “the rpu, eternal King”; RTU, 395: “Rapiu, King of Eternity.” CR, 186: “Rapau the ‘eternal King/Milku’ ”; DULAT, 743: “R. . . ., eternal king” (Rpu is dened there in this usage as an “eponymous deity of the group of deied ancestors”). 3 See the discussion of il yb btrt (Ep. 10). 4 See above, n. 2, p. 294–295. 5 For a different interpretation, see Pardee, CS III, 104 and n. 126. 6 See Component LXXXI.

296

epithet 98

which is well attested as a component in Akkadian epithets referring to gods of all levels of importance.7 The second element, lm “eternity,” otherwise occurs as a component in the epithet špš lm “the eternal Šapšu” (Ep. 102). In Ugaritic, it is used exclusively with reference to time,8 which excludes such interpretations as “the Rapha-being, king of the netherworld”9 and “Rpu, le roi du monde.”10 Especially signicant is the parallelism mlk lmk “your eternal kingship” // drkt dt drdrk “your everlasting dominion” (KTU2 1.2:IV:10), where lm “lit. eternity” qualies the related abstract noun mlk “kingship.”11 Many scholars have compared mlk lm “the eternal king” with the biblical epithet lw[ lm “the eternal king” ( Jer. 10:10; cf. Ps. 10:16).12 Arabic terms such as b qin “Everlasting” and abadiyyun “Eternal” similarly occur as epithets of Allh.13 mlk “king” is also well attested in texts from Ugarit as a component in personal names.14

7

See AG, 232–237; CAD, Š/2, 103–105. See recently DULAT, 158–159. 9 Levine and de Tarragon (1984), 656 and cf. Cooper (1987). 10 Virolleaud (1968), 553. 11 For additional contexts where lm refers to divine qualities, see Ginsberg (1938a), 9; Cross, CMHE, 16–17; Althann (1983), 242; Cooper (1987), 1–2, n. 10. For the parallelism lm “until eternity” // drdr “forever” and its exact correspondent in Biblical Hebrew, see especially Dahood (1972a), 294–295; Avishur (1984), 551–554; and the literature cited in these two studies. 12 E.g., Virolleaud (1968), 553; Margalit (1970a), 293, n. 2; Blau and Greeneld (1970), 12; Parker (1972), 102; Viganò (1976), 127, n. 45; 201–202, n. 19; Pardee, TPM, 90; Cooper (1981), 466–467; cf. idem (1987), 1. For the Hebrew term, see also Wiesenberg (1964), esp. 3–5. 13 For these and semantically related Arabic divine epithets, see Gimaret (1988), 163–190. 14 PTU, 157–158; cf. TPM, 88 and n. 41. Cf. Fowler (1988), 182, 183–184. Ugaritic mlk comprises several distinct homographs, including the common noun “king” and the divine name “Milku” (see DULAT, 550–556). In personal names from Ugarit written in syllabic cuneiform, both mil-ku “king” and dmalik “Milku” are attested, and the same is presumably true for the alphabetic personal names as well. See the discussion by Gröndahl, PTU, 157. I would like to thank Prof. Pardee for calling my attention to the ambiguity of the component mlk in Ugaritic proper names. 8

EPITHET 99 ršp zbl “Raap the prince” Epithet of ršp (1.15)

Contexts 1. KTU2 1.15:II:6 2 [xxxxxxx]x . r 3 [xxx . aliy]n . bl 4 [xxxx]mn . yr . zbl 5 [xxx . k]r w ss 6 [xxx]xn . r my . ršp zbl 7 [w] dt . ilm . lh

[. . .] bull, [. . .] Balu [the mighty] one, [. . .] Yariu the prince, [. . . Kô]aru and as su, [. . .] Ramayu, Rašap the prince, [And] the assembly of the gods, a third of it (?).

There is a scholarly consensus that the epithet is to be translated “Rašap the prince,” or the like, similar to the above translation.1

Parallels to the Epithet Context 1: The epithet occurs in a list of gods without a clear parallel structure.

Discussion The epithet ršp zbl “Rašap the prince” occurs once in the Ugaritic corpus and refers to Rašap, god of war and pestilence. For a discussion of the component zbl, see zbl bl (Ep. 49), above. For the structure of the epithet, cf. yr zbl (Ep. 63).

1 CML1, 37: “Prince Resheph”; KME, 96: “Rschp, den Fürsten”; MKT, 96: “Ršp, der Fürst”; TO I, 537: “Rashap, le Prince”; PLM, 47: “Reshef the Prince”; CML2, 90: “prince Resheph”; MLC, 303: “el Príncipe Rašpu”; AD, 168: “al Principe Rashap”; ARTU, 205: “his Highness Rashpu”; Greenstein, UNP, 24: “Prince Rashap”; Dietrich and Loretz, TUAT III/6, 1234: “den Fürsten Reschef ”; RTU, 206: “Prince Reshef.” Pardee, CS I, 337, does not translate the epithet due to the poor state of preservation of the relevant section of the text (see ibid., n. 45).

EPITHET 100 ršp bi “Rašap of the army” Epithet of ršp (1.91)

Contexts 1. KTU2 1.91:15 15 b . b . ršp . bi

16

[xxxxx]mm

In the cult place1 of Rašap of the army [. . .]

Similar to the above translation, most scholars render the epithet as “Rašap of the army,” or the like.2

Parallels to the Epithet The sole context is fragmentary, but parallelism is not to be expected in this genre of ritual texts.

1 Scholars have proposed various translations of b based on Akkadian app/bbu and Arabic ababun or Biblical Hebrew b[ I or b[ II. For a summary of the various proposals, see de Tarragon, TO II, 176, n. 110 and Pardee, TR, 511, n. 89. The Hebrew etymologies must be rejected, as the meaning of b[ I (1Kgs 7:6; Ez. 41:25) itself is obscure (see HALOT, 773), whereas the meaning of b[ II “darkness; clouds” has nothing to do with sacrices and is thus inappropriate in the Ugaritic context. The Akkadian etymology is also methodologically inappropriate, since app/bbu “pit” occurs solely in a lexical text (see CAD, , 14) which does not specically list words relating to the cult. The only methodologically acceptable etymology is Arabic ababun, since like Ugaritic b it refers to a place used in the cult (Lane, Lexicon, 2222): “a place where victims are sacriced . . . a small mountain, . . . which is the place of sacrice, . . . the place in which was El-Lát, at E - áïf . . . the place where they used there to sacrice to El-Lát . . . any place of sacrice in Minè” (cf. Lis n al-arab, Vol. I, 637). Cf. Pardee, TR, 511–512. Given difcult technical nature of the relevant Ugaritic texts, de Tarragon’s cautious denition of b as “un lieu cultuel où se font les offrandes” (TO II, 176, n. 110) seems most reasonable. 2 Virolleaud (1965), 8: “Rp de l’armée” or “Rp-le soldat”; de Moor (1972), II, 28: “Rašpu of the Army”; Dahood (1975), 440, n. 5: Resheph of the Gazelle”; Xella, TRU, 340: “Rašap-bi”; Spronk (1986), 157: “Reshep of the Army”; Barré (1978), 466: “Rešep the soldier” or “Rešep of the army”; Dietrich and Loretz, TUAT II/3, 322: “Raschap beim Sinken (der Sonne)”; de Tarragon, TO II, 176: “Rashap, au déclin du soleil”; CR, 258: “Rašpu of the army”; Pardee, TR, 491: “Rašap abai” [p. 512: = “Rašap de l’armée”] (RCU, 215: “Rašap abai”); DULAT, 777: “DN of the army/militia.”

epithet 100

299

Discussion The epithet ršp bi “Rašap of the army” occurs once in the Ugaritic corpus and refers to Rašap, god of war and pestilence.3 The epithet accords with Rašap’s general character as a god of war and is exactly paralleled both semantically and structurally by the common biblical epithet of the God of Israel, twabx òh “YHWH of Hosts” and by Hittite epithets such as dLAMMA KI.KAL.BAD “Nubadig of the army.”4 The vocalization of the aleph in bi accords with the analysis of ršp bi as a construct chain.5 For another Ugaritic example of an epithet with this structure, see rbt art ym “the lady Airatu of the sea” (Ep. 94).

3

For this deity at Ugarit and elsewhere in the ancient Near East, see Stadelmann (1967), 47–76; Conrad (1971); Fulco (1976); Cooper (1981), 413–415; Xella (1992), 373–374; Pomponio and Xella (1997), 297–315; Xella (1999), 700–703; DULAT, 747– 748; and the bibliography cited in these studies. 4 For these and additional examples, see Barré (1978), 466 and the bibliography cited therein. Cf. also CAD, K, 212, meaning 2c, and Feliu (2003), 241, n. 179. For twabx òh “YHWH of Hosts,” cf. recently Choi (2004). These parallels belie the occasionally proposed interpretation “Rašap the soldier” (see above, n. 2, p. 298). In Biblical Hebrew, the God of Israel is admittedly labeled hmjlm vya “soldier/warrior” (Ex. 15:3), but the component vya “man,” which is surely not used here anthropomorphically, but rather to refer to a single soldier or warrior, is lacking in the Ugaritic epithet under discussion. 5 Theoretically, bi could also stand in apposition to ršp, as proposed by those who interpret the epithet as “Rašap the soldier,” since ršp itself is apparently in the genitive case when considering the wider context (see Pardee, TR, 512).

EPITHET 101 ly d bt ram “the dominant one who has seven heads” Epithet of ltn (1.3; 1.5)

Contexts 1. KTU2 1.3:III:421 mt . mdd 39 il ym . l klt . nhr .il . rbm 40

l itbm . tnn .itm . lh

41

mt . bn . qltn

42

ly . d . bt . ram

43

mt . mdd ilm . ar mt . gl . il . tk mt . k{.}lbt . ilm .it klt . bt . il . bb .

44 45 46

2. KTU2 1.5:I:3 (= 1.5:I:29–30) k tm . ltn . bn . br

1

2

tkly . bn . qltn

[[]] 3 ly . d . bt . ram

I indeed smote the beloved of Ilu, Yammu, I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Ar, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, I tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

When you smote Ltn, the eeing (?) serpent, Annihilated the twisting (/ twisted) serpent, The dominant one who has seven heads.

There is no consensus regarding the translation of the rst component (ly), but the second component (d bt ram) is consistently rendered “with seven heads,” or the like, similar to the above translation.2

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); tnn ištm lh (Ep. 104); bn qltn (Ep. 43); mdd ilm arš (Ep. 70); gl il tk (Ep. 86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “Shalyat [šly] the seven-headed”; CML1, 87: “the tyrant

epithet 101

301

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn itm lh // bn qltn // ly d bt ram // mdd ilm ar // gl il tk // klbt ilm it // bt il bb. Context 2: bn br // bn qltn // ly d bt ram.

Discussion The epithet ly d bt ram “the dominant one who has seven heads” occurs three times in the Ugaritic corpus and refers to the demonic sea monster Ltn., a “personication” of Yammu, god of the sea.3 The identication is evident from the parallelism in the contexts in which the epithet occurs. As noted above, scholars are divided with regard to the interpretation of the rst component, ly. Some treat it as a proper name.4 Others analyze it as a aphel form from the root lw/y, viz., “close-coiling one,” based on Hebrew fy/wl “to wrap,” Arabic lw (I) “to stick, cling,” and Akkadian lâu (G), allegedly “to encompass, encircle.”5 This proposal, however, must be rejected. The alleged cognates in Hebrew and, to the best of the present author’s knowledge, Arabic are not attested in relevant contexts with respect to snakes or similar creatures, and must thus be considered inappropriate as semantic evidence with seven heads”; KME, 30: “mächtig an sieben Häuptern”; MKT, 28: “den »Fürsten« (Šl‰it) mit den sieben Köpfen”; LC, 47: “The Close-coiling One with Seven Heads”; TO I, 168: “Shaliya aux sept têtes”; PLM, 79: “the mighty one of seven heads”; CML2, 50: “the tyrant with seven heads”; Margalit (1980), 88, 90–91: “seven-headed entwiner”; MLC, 185: “el Tirano de siete cabezas”; AD, 102: “Shaliyat dalle sette teste” (ibid., n. 13: “Lett.: «il poderoso», «il potente»”); ARTU, 11: “the tyrant with seven heads”; Smith, UNP, 111: “the Potentate with Seven Heads”; Pardee, CS I, 252: “the closecoiled one with seven heads”; Dietrich and Loretz, TUAT III/6, 1143: “die Mächtige mit sieben Köpfen”; RTU, 79: “Encircler-with-seven-heads”; DULAT, 822: “the tyrant with seven heads.” 3 For this mythical creature, see also the discussion of bn br (Ep. 42). 4 Ginsberg, ANET, 137; TO I, 168 (above, n. 2, p. 300–301). 5 This interpretation was rst proposed by Gray, LC, 30-31, n. 3, who based his argument on the alleged Hebrew and Arabic cognates. Margalit (1980), 90–91 accepts Gray’s basic proposal and further adduces the alleged Akkadian cognate, which purportedly occurs in a context of snakes. Cf. Pardee, CS I, 252 and RTU, 79, n. 49. Watson (1977), 274–275 hesitates between Gray’s proposal and an etymology based on Akkadian al u “to slit,” referring to “the monster’s neck ‘splitting up’ into seven heads.” Tropper, UG, 602 hesitates between Gray’s etymology and the Aramaic root fy/wl “to curse.”

302

epithet 101

in the present context.6 A key claim by Margalit is that the presumed Akkadian cognate does occur in the context of snakes.7 Von Soden, AHw, 540 indeed cites three contexts in which Akkadian lâu purportedly refers to serpents or other reptiles. But two of the three examples are, in fact, to be analyzed as different verbs, whereas the immediate context of the third example is unrelated to snakes.8 The most likely

6 Arabic l a “fasten, attach,” does, in fact, occur in contexts referring to snakes, but the snake is in each case the direct object of the verb, the snake said to have been “fastened” to the earth by God as punishment (see the examples quoted in WKAS, II/28, 1763). 7 Margalit (1980), 90. 8 Prof. Cohen (in a private communication) writes as follows: Von Soden, AHw, 540 (published 1965) indeed translated lâu as “umspannen” (based on Landsberger, ZA 42: 166) and cited three contexts in which the verb purportedly refers to serpents or other reptiles. He retained this translation in AHw, 1571 (published 1981) and was followed by CDA, 179 (published 1999): “of animal ‘wrap itself around’.” Nevertheless, the proposed etymology of šlyfrom this Akkadian verb must be unequivocally rejected for the following reasons: 1. Already in 1967, Landsberger corrected his translation of lâu from “umspannen” to “to keep in check” (see Landsberger [1967], 27–28, n. 80). In the same note he demonstrated that in the rst two contexts (KAR 386 r. 22 [adduced by Margalit (1980), 90] and KAR 382, 19), which indeed refer to reptiles, the verb is actually al tu / la tu “to swallow.” 2. The revised meaning “to conne / to keep in check (with a bridle), to curb, to control” is already accepted by CAD, L, 113 (published 1973). At the end of the entry in CAD, the two above mentioned contexts referring to reptiles are indeed cited, but only for the purpose of referring the reader to the appropriate entries al tu and la tu, following Landsberger’s corrected interpretation. 3. The third text in which the verb lâu purportedly occurs with reference to snakes is the fragmentary OECT 6, pl. 20; K. 5028. It reads as follows: 1 kal.kal.la. I [. . .] : dan-dan-nu [. . .] 3 mir uš.a x [. . .] : šib-bu ez-zi [. . .] 5 rab da.nun.na [. . .] : la--i d[Anunnak(. . .)] : umun.e.me.èm.an.[. . .] : be-lu šá a-mat-su [. . .] “The almighty [. . .]; The raging viper [. . .]; The restrainer of the Anunnaki [(. . .)]; The lord whose word is [a storm (?) / a ood (?)].” The extant portion of the text consists of a bilingual series of divine epithets, possibly referring to Ninurta (cf. AHw, 1226, s.v. šibbu I, meaning 2c). Each epithet would appear to be independent of the others. This is certainly the case with the epithets in lines 5/6 and 7/8. In lines 5/6, the active participle l i corresponds to Sumerian rab. The latter serves as a logogram for Akkadian rappu “(neck) stock,” which occurs in a number of contexts in collocation with the verb lâu “to keep in check (with a bridle), etc.” There can thus be no doubt that in this context l imeans “the keeper in check of,” not “umspannen.” Furthermore, rappu never describes the movement of snakes and is not associated with snakes in textual contexts (see the numerous contexts quoted in CAD, R, 160—as noted above, often in collocation with lâu). There is thus no basis to the claim that šibbu ezzi “the raging viper” is semantically connected to the subsequent l $ d[Anunnaki] “the restrainer of the Anunnaki.” 4. None of the above cited Akkadian dictionaries adduce evidence for the existence of the verb lâu in the Š-Stem.

epithet 101

303

etymology is based on Akkadian al u “to rule, be in authority” and the cognate Hebrew forms flv “to have/gain power over” and fylv “ruler.”9 In the present study, this proposal is based less on the reptilelike physical nature of Ltn, than on that of the deity he represents, namely, Yammu, who is variously referred to as zbl ym “prince Yammu” (Ep. 51), adnkm “your lord” (Ep. 7), and p nhr “judge (/ ruler) Naharu” (Ep. 105). This etymology is further supported by the fact that Akkadian al u and its derivatives, namely, itluu “dominant, preeminent” and ulluu “masterful,” are attested as components of divine epithets. See especially Nudimmud a abbu  lissunu ûma “it is Nudimmud who is the ruler of his forefathers.”10 The compound component d bt ram “who has seven heads” is often compared with the Biblical Hebrew ynynt yvar “the heads of dragon(s)” (Ps. 74:13) and ˆtywl yvar “the heads of Leviathan” (Ps. 74:14), where Ugaritic d bt ram “with seven heads” elucidates the plural in the two Hebrew expressions.11 As discussed by Watson, references to seven-headed dragons or serpents also occur in Akkadian literature.12 In particular, an omen text refers to ru 7 qaqqad u (MU 7 SAG.DU.ME-ú) “a seven-headed snake”13 in collocation with references to bamu “a (mythical) bamu-snake,” mugallu “a (mythical) mugallusnake,” and ru 2 qaqqad u “a two-headed snake.”14 A distinguishing

9 Cf. CML1, 87; KME, 30; MKT, 28; PLM, 79; CML2, 50; MLC, 185; ARTU, 11; Smith, UNP, 111; Dietrich and Loretz, TUAT III/6, 1143; DULAT, 822 (above, n. 2, p. 300–301). Gordon, UT, 490 hesitates between a derivation from the common Semitic root šl “to be powerful” and the Aramaic root lw/y “to curse.” The y in šly would appear to be a rare case of an internal mater lectionis, the vocalization presumably being /šall+/, or the like, as in the proposed Hebrew and Aramaic (Mandaic) cognates (for Mandaic šly, see the following note). For this and other possible examples, see Sivan, GUL, 15 and Tropper, UG, 53. 10 En. el. I:17 (courtesy Prof. Cohen). [Cf. also Mandaic dywšly“powerful dwdemon” (DC 43[R] J, 77).— JNF] 11 See, for example, Dahood (1968a), 206. 12 Watson (1977), 274. For depictions of seven-headed serpents in Mesopotamian art, ANEP, 218, no. 671; Keel (1978), 53–54 (cf. the discussion on pp. 47–56). 13 CT 40, 24 (K. 6294), line 4 (cited by Watson, ibid.). Watson incorrectly renders the logogram MUŠ as bašmu. 14 CT 40, 24 (K. 6294), lines 1–3.

304

epithet 101

characteristic of the (mythical) mumau-snake, moreover, is in fact its seven heads: a kma mumai seba qaqqad u “(a mace) that has seven heads like a (mythical) mumau-snake.”15

15

Angim (ed. Cooper), line 138 (cf. CAD, M/2, 278). [References to (mythical) serpents or dragons with seven heads also occur in later Mandaic literature. See, for example, Ginza Smala (ed. Petermann), 84:25–85:3: pgry ymhw hyp My body is a rapacious sea, mhyp2kylmbry That snatches and devours lambs; tnynhw brn%" It is a dragon, son of an evil man, wbry2tl3 That has seven heads; wbtl3ryw It has seven heads, swwbllytl3 (But it is one) that has no . . . and mind. For sw, cf. Drower and Macuch (1963) 175, s.v. asa (2). The parallelism ym . . . “(demonic) sea . . .” // tnyn . . . +wb rywt tlh_ “a dragon . . . that has seven heads” corresponds to Heb. y / ynynt yvar // ˆtywl yvar (Ps. 74:13–14; cf. Job. 7:12 and Isa 51:9–10) and Ug. ym // . . . // tnn // . . . šly4% rm (context 1). Note that Mandaic Lywytyn / Lywytn “Leviathan” is frequently specically referred to as tnyn “dragon” (see Drower and Macuch [1963] 480). Cf. also the reference to tnyn  wb ry2 hw  ny 5yll3“it is a dragon with seven heads that no one (can) kill” in an incantation (Drower [1938], 5, line 17; cf. ibid., p. 14).— JNF]

EPITHET 102 p lm “the eternal apu” Epithet of p (2.42)

Contexts 1. KTU2 2.42:7 6 ankn . rgmt . l . bl p[n] 7 l . p . lm . l . trt 8 l . nt . l . kl . il . aly [lm] 9

nmry . mlk . lm

I hereby say to Balu of Mt. apnu, to the eternal dapeu, to Atartu, to Anatu, to all the gods of Alaiya1 [(a request for) the well-being of] Nimmuriya (Amenophis III), the eternal king.2

Most scholars translate “Eternal Sun,” or the like.3

Parallels to the Epithet Context 1: The epithet occurs in an enumeration of gods: bl pn // p lm // trt // nt // kl il aly.

Discussion The epithet p lm “the eternal apu” occurs only once in the Ugaritic corpus and refers to the sun goddess apu. The epithet appears in the greeting formula of a letter within a list of deities.4 1 For the term aly “Alašiya (Cyprus)” and its occurrence in this specic context, see Virolleaud (1968), 15; Vincentelli (1976), 43; Liverani (1969), 260; Liverani (1979), 1298, 1303; Knapp (1983), 39–40; CS III, 104, n. 125. Based on the expression kl il aly “all the gods of Alašiya,” Lipisky (1977), 214–215 takes špš lm and the other deities listed here as local Alašiyan deities of Semitic origin. 2 The interpretation of nmry mlk lm is disputed. See the recent discussion by Pardee, CS III, 104, n. 126, who translates the present context as follows (ibid., p. 104): “I do pronounce to Balu-apuni, to Eternal Sun, to Atartu, to Anatu, to all the gods of Alashi[a] (prayers for) the splendor of (your) eternal kingship.” 3 Virolleaud, PRU V, 15 “au Soleil éternel”; Lipiski (1977), 214: “the Eternal Sundeity”; Knapp (1983): 39 “to the eternal sun”; Cunchillos (1989), 214: “al Sol Eterno”; Pardee (1987), 205, idem, CS III, 104: “Eternal Sun,” and idem, (1999b), 159. 4 Divine epithets are extremly rare in the Ugaritic epistolary genre. Another possible

306

epithet 102

The term lm “eternal” otherwise occurs as a component in the Ugaritic divine epithets rpu mlk lm “the hero, the eternal king” (Ep. 98), referring to Milku, zbl mlk llmy “the prince, the eternal king” (Ep. 53), referring to the minor deity Ypn, and r llmn (UE), referring to an unknown deity.5 It also occurs in the present context (line 9) in the royal epithet mlk lm “the eternel king,” referring to the Egyptian king Nmry (Amenophis III).6 As pointed out by many scholars, this epithet is equivalent to the Phoenician divine epithet m lm “the eternal sun” in KAI 26A iii 19.7 It is also reected in the Akkadian royal epithet dama d rtu “the eternal sun,” which occurs as an epithet of the king of Egypt in the Amarna letter EA 155 (lines 6 and 47).8

example is um ilm “the mother of the gods” (Ep. 19), which occurs in KTU2 2.31:46, but the classication of the latter text as a letter is unlikely (see my discussion about the genre of KTU2 2.31 above, n. 2, p. 72). 5 See, in particular, the discussion of rpu mlk lm (Ep. 98). 6 Cooper (1987), 2–3 and the bibliography cited there; Pardee, CS III, 104, n. 126. For the equivalent Akkadian royal epithet šarru d rû “eternal king,” see also ER, 70, 297; CAD, D, 116. 7 See Virolleaud (1968), 15; Cross, CMHE, 18, 33; Gevirtz (1973), 177; Avishur (1979), 138; Avigad and Greeneld (1982), 126; Cooper (1987), 3; DNWSI, 860; Krahmalkov (2000), 472–473 and Hawkins (2000), 58. 8 See Moran (1992), 241–242; Cooper (1987), 2–3.

EPITHET 103 p rbt “apu the lady” Epithet of p (1.23)

Contexts 1. KTU2 1.23:54 54 u . db . l p . rbt . w l kbkbm . knm

Raise an offering for dapeu the lady, And for the xed stars!1

There is a near scholarly consensus that the epithet is to be rendered “the lady apu,” or the like, similar to the above translation.2

Parallels to the Epithet Context 1: p rbt // kbkbm knm.

1 De Moor, ARTU, 126 renders knm as “lasting works” (paralleling a putative rbt “great works”) and Aistleitner, MKT, 61 proposes “‘Festgesetztes’ (Opfer).” Wyatt, RTU, 333 translates “who have been begotten” (see ibid., n. 51). Many scholars, however, translate kbkbm knm as “xed stars,” or the like. See CML1, 123; CML2, 126; MLC, 445; Dietrich and Loretz, TUAT II/3, 355; Lewis, UNP, 212; Pardee, CS I, 281. Prof. Cohen has suggested parallel evidence from Akkadian which provides an important precedent supporting the latter interpretation. According to Enma Eliš, VII, 130, Marduk xes the (east-west) course in the heavens (ša kakkab ni šam mi alkassunu liknma “as for the stars of heaven, let him x their course”), the verb likn etymologically equivalent to Ugaritic knm. Cf. Horowitz (1998), 153: “With the exception of the ve planets, all ‘stars’ maintain xed east-west courses in the heavens, and each star maintains a xed position vis-à-vis the other stars. Thus the entire pattern of stars in the sky seems to rotate from east to west over the course of each night, and individual stars are found in an almost identical position in the sky at annual intervals.” 2 Ginsberg (1935), 69: “Špš, the Great”; CML1, 123: “dame Shapash”; KME, 83: “Schpsch, die Fürstin”; MKT, 61: “der Špš, der Herrin”; TO I, 376: “la dame Shapash”; PLM, 63: “Lady Shapash”; CML2, 126: “lady Shapash”; MLC, 445: “la Gran Dama Šapšu”; Dietrich and Loretz, TUAT II/3, 355: “zur Herrin Sonne”; Lewis, UNP, 212: “the Lady Sun”; Pardee, CS I, 281: “great Šapšu”; RTU, 333: “Shapsh, the Great Lady.” DULAT, 731–732: “the (Great) Lady DN.” De Moor, ARTU, 126 exceptionally renders lšpš rbt as “great works for Shapshu.”

308

epithet 103 Discussion

The epithet p rbt “apu the lady” occurs once in the Ugaritic corpus and refers to the sun goddess apu. It parallels a reference to a group of astral dieties, viz., kbkbm knm “the xed stars.”3 The same components occur in the opposite order in the epithet rbt p “the lady apu” (Ep. 95), likewise referring to apu. For the component rbt “(great) lady,” best attested in epithets of Airatu, the principle consort of Ilu, the king of the gods, see the discussion of rbt art ym (Ep. 94). The use of this component with reference to apu suggests that she was considered more important than her relatively minor role in the Ugaritic mythological texts would lead one to believe.4

3 4

See above, n. 1, p. 307. For a detailed discussion of various functions of Šapšu, see Wiggins (1996).

EPITHET 104 tnn itm lh “the dragon of the two ames” Epithet of ym (1.3)

Contexts 1. KTU2 1.3:III:401 l mt . mdd 39 il ym . l klt . nhr .il . rbm 40

l itbm . tnn .itm . lh

41

mt . bn . qltn ly . d . bt . ram mt . mdd ilm . ar mt . gl . il . tk mt . k{.}lbt . ilm .it klt . bt . il . bb .

42 43 44 45 46

I indeed smote the beloved of Ilu, Yammu I indeed annihilated Naharu, the god of the immense (waters), I indeed captured the dragon of the two ames, I smote the twisting (/ twisted) serpent, The dominant one who has seven heads, I smote the beloved of Ilu, Ar, I destroyed the calf of Ilu, tk, I smote the bitch of Ilu, I tu (Fire), I annihilated the daughter of Ilu, bb (Flame).

There is no consensus as to the translation of the locution, which is usually not considered an epithet.2

Parallels to the Epithet Context 1: mdd il ym // nhr il rbm // tnn itm lh // bn qltn // ly d bt ram // mdd ilm ar // gl il tk // klbt ilm it // bt il bb. 1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd il ym (Ep. 69); nhr il rbm (Ep. 80); bn qltn (Ep. 43); šly d šbt rašm (Ep. 101); mdd ilm arš (Ep. 70); gl il tk (Ep. 86); klbt ilm išt (Ep. 64); bt il bb (Ep. 36). 2 Ginsberg, ANET, 137: “the Dragon”; CML1, 87: “the dragon, muzzled him”; KME, 30: “den Tannin, ich knebele ihn”; MKT, 27–28: “den Tnn . . . Einen Pock [in sein Maul] geten”; TO I, 168: “le Dragon, je l’envelopperai”; PLM, 79: “Tannin full well”; CML2, 50: “the dragon . . . vanquished”; MLC, 185: “Tunnanu, cerré su boca”; AD, 102: “Tannin, ho serrato la sua bocca”; ARTU, 11: “Tunnanu? Did I not stop his mouth”; Smith, UNP, 111: “Tunnan and destroyed (?) him”; Pardee, CS I, 252: “the dragon’s jaws, have destroyed it”; Dietrich and Loretz, TUAT III/6, 1142: “Tunnan . . . habe ich . . . ihm/r geöffnet”; RTU, 79: “the dragon, I overpowered him”; DULAT, 852: “DN, I closed (his) mouth.”

310

epithet 104 Discussion

The epithet tnn itm lh “the dragon of the two ames” occurs once in the Ugaritic corpus and refers to Yammu, god of the sea. The expression is classied here as an epithet because it occurs in parallelism with a number of other expressions, all of which are clearly epithets (see Parallels to the Epithet, above). The component tnn “(sea-)dragon” is often interpreted as a proper name.3 The component lh “(belonging) to him” is a prepositional phrase. Although uncommon, phrases of this sort otherwise occur in the epithets treated in the present study, albeit not with the preposition l “to.”4 Semantically, the component itm lh “of the two ames (lit. he has two ames)” parallels components beginning with the possessive pronoun d such as d bt ram “of seven heads” in the parallel epithet ly d bt ram “the dominant one who has seven heads” (Ep. 101) and d pid “of mercy” in lpn il d pid “the sagacious one, the god of mercy” (Ep. 66) and r il d pid “the bull, the god of mercy” (Ep. 111). The related sea monster Leviathan is similarly depicted belching forth ames in Job 41:11–13: wvpn . . . wflmty va ydwdyk wklhy ydypl wypm axy wypm bhlw fhlt yljg “Firebrands stream from his mouth; ery sparks escape . . . His breath ignites coals; ames blaze from his mouth.” The motif of monstrous creatures representing the chaotic sea and belching forth ames is also found in Mesopotamian art.5

3 For Ugaritic tnn “(sea-)dragon” and its Biblical Hebrew cognate ˆynt “(sea-) dragon; snake,” see Heider (1999), 834–836; Cohen (1991); Cooper (1981), 424–428. 4 Cf. il yb btrt “the god who sits (enthroned) in Atartu” (Ep. 10); il p b hdry “the god who judges (/ rules) in Hidrayu” (Ep. 13); in d lnh “without equal (lit. there is none above him)” (Ep. 24); nmt bn at bl “the loveliest among the sisters of Balu” (Ep. 84). 5 See Keel (1978), pp. 50–51, g. 44–45 (citing Job. 41:11). In the case of g. 44, the ame appears to be double, whereas in g. 45 it appears to be triple-pronged. For depictions of monstrous serpents or dragons from Mesopotamia and Anatolia, see Keel, ibid., pp. 52–53, g. 47–52. According to Keel, some have ames shooting from their backs (g. 50–51). The dragons in g. 48–49 extend their tongues, which are probably re.

EPITHET 105 p nhr “judge (/ ruler) Naharu” Epithet of ym (1.2)

Contexts 1. KTU2 1.2:I:7 6 b rik . aymr[ ] p . nhr .

Upon your head Aymr [. . .], [. . .] judge (/ ruler) Naharu.1

2. KTU2 1.2:I:17 (= 1.2:I:34) t m . ym . blkm . adnkm . p [ . nhr]

The message of Yammu, your master, Of your lord, judge (/ ruler) [Naharu].

3. KTU2 1.2:I:22 hlm 22 ilm . tphhm . tphn . mlak . ym . tdt . p[ . nhr] 4. KTU2 1.2:I:26 a d 26 ilm . tny l t . mlak . ym . tdt . p . nh 5. KTU2 1.2:I:28 w ank . ny . mlak . ym . tdt . p . nhr

Behold, the gods see them, They see the messengers of Yammu, The embassy of judge (/ ruler) [Naharu]

As one must the gods answer, The letter (lit. tablets) of the messengers of Yammu, The embassy of judge (/ ruler) Naha.

And I (myself ) will answer2 the messengers of Yammu, The embassy of judge (/ ruler) Naharu.

1 See the reconstruction and discussion of this context by Smith, UBC I, 265, 269, 277–278 and Wyatt, RTU, 56. 2 For *ank any > ank ny, see Tsumura (1991), 428–431 and cf. GUL, 33; UG, 157; and above, n. 1, p. 94.

312 6. KTU2 1.2:I:30 30 ar . tmyn . mlak . ym . tdt . p . nhr 7. KTU2 1.2:I:41 ik . m[t] 41 [ xx . t]dt . p . nhr 8. KTU2 1.2:I:44 44 [xxxxxx]dm . mlak . ym . tdt . p . nh[r xxxxxxx] 9. KTU2 1.2:I:45–46 an . rgmt . l ym . blkm . ad[nkm . p ] 46 [nhr 10. KTU2 1.2:III:7 bn [.] bht . ym [. rm]m . hkl . p . n[hr ] 11. KTU2 1.2:III:9 xx t]bn . bht zbl ym 9

[t(?)rm]m . hk[l . l p ] . nhr

epithet 105 Afterwards, the messengers of Yammu arrive, The embassy of judge (/ ruler) Naharu.

Why did you smi[te3 the messengers of Yammu], [The emb]assy of judge (/ ruler) Naharu?4

[. . .] . . . the messengers of Yammu, The embassy of judge (/ ruler) Naha[ru . . .]

I said to Yammu, your master, (To) [your l]ord, [ judge (/ ruler) Naharu].5

Build Yammu’s house, [Ere]ct the palace of [ judge (/ ruler)] Naharu!

[. . . you] will build a house for prince Yammu, [You will ere]ct6 a palace [for judge (/ ruler)] Naharu.

3 KTU2 and others (e.g., Smith, UBC I, 260; idem, UNP, 101; del Olmo Lete, MLC, 172) incorrectly restore m[t], which, however, could only be a 3. f.s. qatala form. Similarly, CML2, 42. For the correct restoration m[t], as the required 2 m.s. qatala form, see Tropper, UG, 105–106. The shift  > št in this verb, which parallels the well known Akkadian shift  > št (> lt), was rst demonstrated by Held (1959), 172–173. As in Akkadian, the shift takes place only when the //is in direct contact with the /t/; one thus also nds the 1 c. qatala form mt /maaštu/ < */maatu/) (KTU2 1.3:III:38, 41, 43, 45), but the 3 f.s. qatala form can only be mt /maaat/ (KTU2 1.19:IV:58). See Tropper, ibid., 105 (I would like to particularly thank Professor Cohen for clarifying this grammatical distinction). 4 For this reconstruction, see, for example, MLC, 172; Smith, UBC I, 260, 268, 274; RTU, 62, n. 117. 5 The reconstruction is based on context 2. 6 The reconstruction follows CTA, 10 and Smith, UBC I, 211. Cf. KTU2, 8, n. 8 and the translation by Pardee, CS I, 247.

epithet 105

313

12. KTU2 1.2:III:16 (= 1.2:III:22)7 l pn . zbl . ym Before prince Yammu, l pn [. ]p [.] nhr Before judge (/ ruler) Naharu. 13. KTU2 1.2:III:21 b [bt] 21[zbl . ]ym . b hkl . p . nh[r] 14. KTU2 1.2:III:238 ] zbl . ym . y[b ]p . nhr

In [the house of prince] Yammu, In the palace of judge (/ ruler) Naharu.

Prince Yammu [speaks], Judge (/ ruler) Naharu re[plies].

15. KTU2 1.2:IV:15 (= 1.2:IV:16–17)9 hlm . ktp . zbl . ym Strike the shoulder of prince Yammu, bn ydm 15[p] nhr . The back (lit. between the hands) of [ jud]ge (/ ruler) Naharu! 16. KTU2 1.2:IV:22 (= IV:25)10 hlm . qdq22d . zbl ym . bn .nm . p . nhr . 17. KTU2 1.2:IV:27 yq bl . w yt . ym . ykly . p . nhr 27

18. KTU2 1.2:IV:30 k byn . zb[l . ym . k] byn . p . nhr

Strike the head of prince Yammu, The forehead (lit. between the eyes) of judge (/ ruler) Naharu!

Balu does . . . to Yammu,11 He nishes off judge (/ ruler) Naharu.

For prince [Yammu] is our captive, [For] judge (/ ruler) Naharu is our captive!

Similar to the above translation, most scholars render this epithet as “judge Naharu / River,” or the like.12 7 Now entirely reconstructed, but partially preserved in CTA (see KTU2, p. 9, n. 2). 8 The reconstruction is based on the translation by Pardee, CS I, 248. 9 The two parallel contexts differ only with respect to the form of the verb hlm (imperative vs. yqtl ). 10 The two parallel contexts differ only with respect to the form of the verb hlm (imperative vs. yqtl ). 11 Both verbs in this stich are problematic. See the survey of the various proposals by Smith, UBC I, 351–354 and, recently, DULAT, 721. 12 Ginsberg, ANET, 130: “Judge Nahar”; CML1, 79: “judge Nahar”; KME, 21: “der »Richter des Stromes«”; MKT, 48: “Flutenbeherrscher”; TO I, 127: “Judge Nahar”; PLM, 69: “Judge River”; CML2, 40: “judge Nahar”; MLC, 169: “Juez Naharu”; AD,

314

epithet 105 Parallels to the Epithet

Contexts 2–10, 17: ym // p nhr. Contexts 11–16, 18: zbl ym // p nhr.

Discussion The epithet p nhr “judge (/ ruler) Naharu” occurs twenty-two times in the Ugaritic corpus and refers to Yammu, god of the sea. There is a scholarly consensus that p is cognate with Hebrew fpv “judge.” The fact that Naharu is an alternate name of the god of the sea, Yammu, is clearly indicated by its occurrence only in KTU2 1.2, the main Ugaritic source for the myth relating the struggle between Balu and Yammu, consistently in parallel with either the divine name ym “Yammu” or the epithet zbl ym “the prince Yammu.”13 The epithet surely reects the Mesopotamian legal institution of the river ordeal, where the river god (written dÍD or dÍD.LÚ.RU.GÚ)14 was believed to judge the accused.15 Cf. especially the Sumerian divine epithet di-ku5 kalam-ma-ke4 “(dÍD. LÚ.RU.GÚ) judge of the land.”16 In Mesopotamian religion, the river god dÍD is distinct from the feminine goddess Timat, the primeval sea monster. Albright thus suggested that in Ugarit, Yammu and Naharu

82: “Guidice Nahar”; ARTU, 30: “Judge Naharu”; Smith, UNP, 98: “Judge River”; Dietrich and Loretz, TUAT III/6, 1118: “der Richter Fluß.” pis sometimes rendered as “ruler”; Pardee, CS I, 245: “Ruler Naharu”; RTU, 56: “Ruler Nahar.” DULAT, 926: “Judge DN.” 13 The sole context where it could possibly not be paralleled by ym or zbl ym is fragmentary (context 1). See also the discussion of nhr il rbm (Ep. 80), above. 14 For the writing of the name of the river god Id, see CAD, I/J, 8. 15 Cf. Albright, (1936), 19–20, who related this epithet to the Mesopotamian underworld river ubur, at the bank of which the dead were judged, and its earthly manifestation in the Mesopotamian legal institution of the river ordeal. See further Tsevat (1954), 47–48 and cf. Roberts (1972), 46 and n. 379 (p. 109). 16 ABRT I 20, 24. For Akk. dayy nu “judge” and  piu “judge” with reference to other deities, see the discussion of pn (Ep. 106). For Heb. fpv “judge” and ˆyd “judge” with reference to YHWH, see, for example, Judg. 11:27; 1Sam. 24:16; Isa. 33:22; Ps. 9:5; 50:6; 68:6; 75:8. Note the correspondence between Sumero-Akkadian di-ku5 ka-lamma-gé : dayy n m ti “judge of the land” (cited above) and Hebrew rah lk fpv “judge of all the world” (Gen. 18:25) and rah fpv “judge of the world” (Ps. 94:2).

epithet 105

315

were likewise originally distinct water monsters who were later combined because of their similar characteristics.17 Derivatives of the root p are also attested in texts from Ugarit as a component in personal names.18

17 18

Albright (1936), 19–20. PTU, 199–200. Cf. Fowler (1988), 107–108, 295, 363.

EPITHET 106 pn “our judge (/ ruler)” Epithet of bl (1.3; 1.4)

Contexts 1. KTU2 1.3:V:32 32 mlkn . aliyn . bl . pn 33 in . d lnh

Our king, Balu the mighty one, Our judge (/ ruler), the one without equal.

2. KTU2 1.4:IV:44 mlkn . aliy[n . ]bl 44 pn . w in . d lnh

Our king, Balu the mighty one, Our judge (/ ruler) and the one without equal.

Similar to the above translation, almost all scholars render the epithet as either “our judge” or “our ruler,” or the like.1

Parallels to the Epithet Contexts 1, 2: mlkn // pn.

Discussion The epithet pn “our judge (/ ruler)” occurs twice in the Ugaritic corpus and refers to Balu, god of the storm and agricultural fertility. The 1 Ginsberg, ANET, 138: “our ruler”; CML1, 91: “our judge”; KME, 34: “unser Richter”; MKT, 31: “unser Fürst”; TO I, 176: “notre juge”; PLM, 83: “our ruler”; CML2, 54: “our judge”; MLC, 191: “nuestro juez”; AD, 106: “nostro sire”; ARTU, 17: “our judge”; Smith, UNP, 117: “our ruler”; Pardee, CS I, 255: “our ruler”; Dietrich and Loretz, TUAT III/6, 1149: “unser Richter”; RTU, 87: “our ruler”; DULAT, 926: “our judge.” In both contexts, scholars almost unanimously take pn “our judge (/ ruler),” as well as in dlnh “without equal” and mlkn “our king,” as predicate epithets. Cf., e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our Ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Balu, (he is) our ruler and there is none above him.” For the present translation, cf. above, n. 2, p. 84.

epithet 106

317

component p also occurs with reference to Yammu in the epithet p nhr “judge (/ruler) Naharu” (Ep. 105), but the addition in the present epithet of a pronominal sufx referring to the totality of the gods and the use of the epithet in collocation with in d lnh “without equal” (Ep. 24) reect Balu’s superior status within the Ugaritic pantheon. The parallelism with mlkn “our king” indicates that pn “our judge” here has royal connotations and could here be translated “our ruler.” Perhaps the semantic connection between these two meanings was based on the assumption that the (divine) king was responsible for justice in his realm. The same usage of the cognate term fpwç “judge” occurs in Biblical Hebrew. Cf., especially, Isa. 33:22: awh wnklm òh wnqqjm òh wnfpv òh yk wn[yvwy “For YHWH shall be our ruler, YHWH shall be our sovereign, YHWH shall be our king: He shall deliver us.”2 The Akkadian cognate term  pium “judge” occurs at Mari as a component in epithets of ama ( pi il u awltim “judge of the gods and of mankind”) and Enlil ( pi il “judge of the gods”), precisely with reference to the role of these deities vis à vis the other gods (and mankind).3 The Akkadian semantic equivalent dayy nu “judge,” which is the usual term for “judge” in Akkadian, is also well attested in Mesopotamia as an epithet of various gods and also as a divine name.4 Arabic akamun “Judge” and dayy nun “Judge” similarly occur as epithets of Allh.5 Derivatives of the root p are also attested in texts from Ugarit as a component in personal names.6

2 See RSP I, 267–268; Avishur (1984), 543–544; Pardee, CS I, 255, note dd. In the biblical text, however, the 1 pl. pronominal sufx refers to humans, not the other gods. 3 Syria 32 12 i 3 and 17 v 13, respectively (cf. CAD, Š/1, 459). Note that Akkadian  piu usually has the meaning “district governor, high administrative ofcial.” See CAD, Š/1, 459. 4 For numerous examples, see AG, 79–82 and CAD, D, 32–33. Cf. the discussion of pnhr (Ep. 105). 5 For these and semantically related Arabic divine epithets, see Gimaret (1988), 341–355. 6 PTU, 199–200. Cf. Fowler (1988), 107–108, 295, 363.

EPITHET 107 r “the bull” Epithet of il (1.4)

Contexts 1. KTU2 1.4:IV:39 hm . yd . il mlk 39 yssk . ahbt. r. trrk

Or does the affection of Ilu the king reawaken you(r passion), The love of the bull arouse you?

Similar to the above translation, almost all scholars render the epithet as “(the) Bull,” or the like.1

Parallels to the Epithet Context 1: il mlk // r.

Discussion The epithet r “the bull” occurs once in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. r “bull” also occurs as a component in a number of Ugaritic divine epithets,2 all of which refer solely to Ilu.3 As has been pointed out by many scholars, in the ancient Near East in general and in Ugarit in

1 Ginsberg, ANET, 133: “Bull”; CML1, 97: “the bull”; KME, 45: “des Stiers”; MKT, 40: “des Stiers”; TO I, 205: “du Taureau”; CML2, 60: “the bull”; MLC, 200: “del Toro”; AD, 113: “il Toro”; ARTU, 53: “the Bull”; Smith, UNP, 128: “the Bull”; Pardee, CS I, 259: “the Bull”; Dietrich and Loretz, TUAT III/6, 1159: “des Stiers”; RTU, 100: “Bull”; DULAT, 930: “Bull.” Gordon, PLM, 94, exceptionally treats r as a PN: “Thor.” 2 See Component CXXVIII. 3 See Dussaud (1932), 252; Brown (1979), 168; Delcor (1990), 172; Herrmann (1999b), 275.

epithet 107

319

particular the bull served as a symbol of both fertility and strength, both of which are appropriate in the present context.4

4 For the symbolism of the bull, see Miller (1967), 418–419; idem (1973), 54–57; Mullen (1980), 29–30. Cf. also EUT, 35–42; LC, 158–159; Margalit (1981), 140; Curtis (1990). [In Akkadian, the rare cognate, šru “bull,” similarly occurs in the divine epithet šr šam i “bull of heaven” (CT 15 4 ii 3), referring to Adad, and as a component in theophoric personal names of the form šr-DN (“DN-is-a-bull”), for which see Gelb (1957), 261. The more usual Akkadian correspondent, however, is rmu “wild bull,” which is well attested as a divine epithet, both independently and as a component in theophoric personal names (for numerous examples, see CAD, R, 361–362, meaning d). In Egyptian, the interdialectal equivalent k3 “bull” is likewise well attested as a divine (and royal) epithet (see the many references cited by Wb V, 95:4–17;96:1–2,6).—JNF]

EPITHET 108 r abh “the bull, his father” Epithet of il (1.14)

Contexts 1. KTU2 1.14:I:411 mlk [.] r abh 42 yar . hm. drk[t]

43

k ab . adm

Does he (Kirta) desire the kingship of the bull, his father, Or the authority of the father of mankind?

Similar to the above translation, almost all scholars render the epithet as “(the) Bull, his father,” or the like.2

Parallels to the Epithet Context 1: r abh // ab adm.

Discussion The epithet r abh “the bull, his father” occurs once in the Ugaritic corpus and refers to Ilu, head of the pantheon and father of mankind and the gods. The epithet is closely related to r aby (/-k/-h) il “the bull,

1 Greenstein, UNP, 13 exceptionally reads the rst stich as mlk k abh / yarš “Is it kingship like his Father he wants?” He claims that “CTA reads [.]r, and CAT claims to see traces of 65.%+%/6.-'-,"6."%)%#'.''.%6''()%(#7+!'.''.%"%(# +-'"&%-* %''%"6"%&%!(+,('” (ibid., 42, n. 11). The present author’s examination of the new photograph (see Greenstein [1998], 107 and p. 116, g. 1), however, led her to retain the reading of KTU2. 2 Ginsberg, ANET, 143: “Bull his father”; KME, 86: “des Stieres, seines Vaters”; MKT, 89: “des Stieres, seines Vaters”; TO I, 510: “[Tau]reau, son père”; CML2, 83: “the bull his father”; MLC, 291: “el Toro, su padre”; AD, 159: “del Toro, suo padre”; ARTU, 193: “the Bull, his Father”; Pardee, CS I, 334: “the Bull, his father”; Dietrich and Loretz, TUAT III/6, 1219: “des Stieres, seines Vaters”; RTU, 184: “Bull, his father.” DULAT, 930: “the Bull his father.” Gordon, PLM, 38, exceptionally treats r as a PN: “[Tho]r, his father.”

epithet 108

321

my (/your/his) father, Ilu” (Ep. 109). For the component r “bull,” see the discussion of r “the bull” (Ep. 107). For the component ab “father,” see the discussion of ab / abn “father” / “our father” (Ep. 1).

EPITHET 109 r aby (/-k/-h) il “the bull, my (/your/his/her) father, Ilu” Epithet of il (1.2; 1.14; 1.92)

Contexts 1. KTU2 1.2:I:161 w rgm . l r .ab[ .il . ny . l pr] 17 md

And say to the bull, [my] father, [xIlu]! [Tell the] assembled [council]!

2. KTU2 1.2:I:33 rgm. l r .abh . il

They say to the bull, his father, xIlu.

3. KTU2 1.2:I:36 36 [w y]n . r .abh .il 4. KTU2 1.14:II:6 w[ y]b . r .abh .il

6

[And] the bull, his father, xIlu, res[ponded]. And the bull, his father, xIlu, re[plied].

5. KTU2 1.14:II:23–24 (= 1.14:IV:6) a . ydk 23 mm . Raise your hands to the heavens! db . l r 24 abk .il Sacrice to the bull, your father, xIlu!

1 KTU2 reads 6ab[.il]. Herdner, CTA, 7, suggests two possible reconstructions, 6[aby.il] or 6[abn.il]. The present author opts for the rst possibility. Cf. CML2, 41; MLC, 170. The same reconstruction is reected in the translations of many scholars; e.g., ARTU, 31; Caquot, TO I, 129; Pardee, CS I, 246. KTU2 reads 6ab[.il]. KTU2’s reading (reconstruction) contradicts all other occurrences of this epithet, since the component ab always occurs with a pronominal sufx. The same holds true for the related epithets 6abh “the bull, his father” (Ep. 108) and  il aby/k/h/n “the bull, Ilu, my/your/his/her/our father” (Ep. 110) as well. Wyatt, RTU, 59 translates “Bull [your] father [El],” apparently based on a reconstruction *6ab[km.il]. His interpretation ignores the subsequent usage of the epithet in KTU2 1.2, where the pronoun clearly refers to Yammu, not to his messengers, and is probably too long for the lacuna (see UBC I, pl. 39). Smith, UBC I, 260, 265 proposes l6a[by.] “Bull [(?) my] father,” but suggests that the text is possibly to be emended to 6<.il>a[by] (ibid., 262) [see also Smith, UNP, 98]. Such an emendation would be gratuitous in light of the other attestations of the present epithet and the fact that the lacuna seems long enough to permit the reconstruction proposed above.

epithet 109 6. KTU2 1.92:15 15 r abh il . trm [w t]l[m]

323

She gave the bull, her father, xIlu to dine [and to e]at.2

Similar to the above translation, almost all scholars translate the epithet as “(the) Bull, my (/your/his/her) father, Ilu,” or the like.3

Parallels to the Epithet Context 1: r ab[y il] // [pr] md.

Discussion The epithet r aby(/-k/-h) il “the bull, my (/your/his/her) father, Ilu” occurs seven times in the Ugaritic corpus and refers to Ilu, head of the Ugaritic pantheon and father of mankind and the gods. The epithet closely resembles r il aby (/-k/-h/-n) “the bull, Ilu, my (/your/his/ her/our) father” (Ep. 110). In contexts 1-3, 6, the pronominal sufx refers to gods (Yammu, Atartu), which exemplies Ilu’s role as father of the gods. The use of the same epithet in contexts 4–5 with reference to a (royal) human (Kirta) may similarly exemplify Ilu’s role as father of mankind, but more likely expresses an especially close connection of the royal with the divine, as in KTU2 1.15:II:25–28, where Kirta’s infant son is said to be suckled by goddesses. For the component ab “father,” which otherwise occurs as an independent epithet, see further the discussion of ab / abn “father” / “our father” (Ep. 1). For the component r “bull,” which otherwise occurs as an independent epithet, see the discussion of r “the bull” (Ep. 107).

2 The translation follows Dijkstra (1994), 117 and is based on the parallel ll m // lrm (KTU2 1.16:VI:11–12). Contrast TO II, 34; de Moor (1986), 226. 3 Ginsberg, ANET, 130: “Bull his father El”; KME, 23: “der Stier, seinem Vater Il”; MKT, 90: “der Stier, sein Vater, El”; TO I, 125: “le Taureau El son père”; CML2, 38: “the bull El his father”; MLC, 168: “el Toro Ilu, su padre”; AD, 85: “al Toro El, suo padre”; ARTU, 33: “the Bull Ilu, his father”; Greenstein, UNP, 14: “Bull his Father, El”; Smith, UNP, 100: “Bull his Father”; Pardee, CS I, 246: “the Bull, his father Ilu”; Dietrich and Loretz, TUAT III/6, 1123: “der Stier, sein Vater El” (in KTU2 1.2:I:33 [p. 1123] the translation of (#-7(''%!); RTU, 61: “Bull his father, El.” DULAT, 3: “the bull DN, his / your / my father.” Gordon, PLM, 71, exceptionally treats # 89: “Thor, his father, El.”

EPITHET 110 r il aby (/-k/-h/-n) “the bull, Ilu, my (/your/his/her/our) father” Epithet of il (1.1; 1.2; 1.3; 1.4; 1.6; 1.17)

Contexts 1. KTU2 1.1:III:261 26 r .il . ab[h

]

2. KTU2 1.2:III:16 [xx y]ir . r . il . abk

16

The bull, Ilu, [his] father. May the bull, xIlu, your father [. . . take ven]geance (?).

3. KTU2 1.2:III:17 (= 1.6:VI:26–27) 17 [ik .a]l . ymk . r . [i]l . abk [How in]deed will the bull, xIlu, your father hear you. 4. KTU2 1.2:III:19 [l y]q by . r .il .aby 5. KTU2 1.3:IV:54 yb ly . r . il[ . aby ]

54

55

yb . ly . w lh . [ab]

6. KTU2 1.3:V:10 qlh . ym . r . [il] . abh

10

. . . against me the bull, xIlu, my father. The bull, xIlu, [my father] will answer me, He will answer me and [I will answer] him. The bull, xIlu, her father hears her voice.

7. KTU2 1.3:V:35 (= 1.4:I:4–5; 1.4:IV:47) any . l y . r. il. abh Sadly he verily cries out (to) the bull, xIlu, his father, il 36 mlk . d yknnh (To) Ilu, the king who brought him into being. 35

1

Smith, UNP, 92 reads 6il[.abh].

epithet 110 8. KTU2 1.4:IV:1 1 r[il .abn

325

. . . the bull, [xIlu, our father] . . .

9. KTU2 1.6:IV:10 (= 1.1:II:18 [reconstructed]; 1.1:III:5 [reconstructed]) t m . r . il . abk The message of the bull xIlu, your father, 11 hwt . lpn . tkk The word of the sagacious one, your sire. 10

10. KTU2 1.17:I:23 23 l tbrknn . l r . il . aby 24

tmrnn . l bny . bnwt

May you bless him, O bull, xIlu, my father! May you make him prosper, O creator of creatures!2

Similar to the above translation, almost all scholars translate the epithet as “(the) Bull, Ilu, my (/your/his/her/our) father,” or the like.3

Parallels to the Epithet Context 7: r il abh // il mlk d yknnh. Context 9: [r il abk] // [l]pn tkk. Context 10: r il aby // bny bnwt. In seven of the fteen occurrences, the epithet occurs in the rst stich of a bicolon and parallels another epithet referring to Ilu; in the remaining occurrences the epithet occurs without a parallel.

2 The translation “may you make him prosper” is based on the well attested parallelism with the verb brk “to bless.” The etymology is uncertain; see recently DULAT, 577–578 and the bibliography cited therein. 3 Ginsberg, ANET, 129: “thy father Bull El”; KME, 19: “der Stier-Gott, dein Vater”; MKT, 47: “der Stier, El, dein Vater”; TO I, 125: “le Taureau El son père”; CML2, 38: “the bull El his father”; MLC, 168: “el Toro Ilu, su padre”; AD, 81: “il Toro El, tuo padre”; ARTU, 37: “the Bull Ilu, his father”; Smith, UNP, 97: “Bull El his Father”; Parker, UNP, 52: “Bull, El my father”; Pardee, CS I, 248: “the Bull, his father Ilu”; Dietrich and Loretz, TUAT III/6, 1111: “der Stier El, sein Vater”; RTU, 55: “Bull El his father.” DULAT, 3: “the bull DN, his / your / my father.” Gordon, PLM, 68, exceptionally treats il as a compound PN: “Thor-El, thy father.”

326

epithet 110 Discussion

The epithet r il aby (/-k/-h/-n) “the bull, Ilu, my (/your/his/her/our) father” occurs fteen times in the Ugaritic corpus and refers to Ilu, head of the Ugaritic pantheon and father of mankind and the gods. The epithet closely resembles r aby(/-k/-h) il “the bull, my (/your/his/her) father, Ilu” (Ep. 109), discussed above. For the component ab “father,” which otherwise occurs as an independent epithet, see the discussion of ab / abn “father” / “our father” (Ep. 1). For the component r “bull,” which otherwise occurs as an independent epithet, see the discussion of r “the bull” (Ep. 107).

EPITHET 111 r il d pid “the bull, the god of mercy” Epithet of il (1.4)

Contexts 1. KTU2 1.4:II:10 10 tpp . r . il . d pid 11 t y . bny . bnwt 2. KTU2 1.4:III:31 mgntm 31 r. il . d pid . hm .  tm

32

bny . bnwt

She propitiates1 the bull, the god of mercy, She entreats2 the creator of creatures.

Have you done homag to the bull, the god of mercy, Have you entreated the creator of creatures?

Almost all scholars render the epithet as either “the bull, the benevolent god” (or the like, similar to the above translation), or “the bull Ilu, the benevolent” (or the like).3

Parallels to the Epithet Contexts 1, 2: r il d pid // bny bnwt.

Discussion The epithet r il d pid “the bull, the god of mercy” occurs twice in the Ugaritic corpus and refers to Ilu, head of the Ugaritic pantheon and 1

See above, n. 1, p. 98. See above, n. 2, p. 98. 3 Ginsberg, ANET, 132: “Bull El Benign”; CML1, 93: “the bull kindly El”; KME, 40: “dem Stier-Gott, dem Mitleidigen”; MKT, 38: “den Stier, El, den Gemütvollen”; TO I, 198: “le Taureau El au grand coeur”; PLM, 90: “Thor, God of Mercy”; CML2, 56: “the bull, kindly god”; MLC, 195: “el Toro Ilu, el Bondadoso”; AD, 109: “il Toro El, il Misericordioso”; ARTU, 47: “the Bull Ilu, the good-natured”; Smith, UNP, 122: “Bull El the Benecent”; Pardee, CS I, 257: “the Bull, the kindly god”; Dietrich and Loretz, TUAT III/6, 1153: “den Stier El, den Gütigen”; RTU, 94: “Bull, god of mercy”; DULAT, 930: “the Bull DN, the Benevolent.” 2

328

epithet 111

father of mankind and the gods. For the component r “bull,” which otherwise occurs as an independent epithet, see the discussion of r “the bull” (Ep. 107). For the compound component il d pid “the god of mercy,” see the discussion of lpn (/l pn) il d(/ ) pid “the sagacious one, the god of mercy” (Ep. 66).

EPITHET 112 r lpn “the bull, the sagacious one” Epithet of il (1.16)

Contexts 1. KTU2 1.16:IV:2 xxx 2 kil .

kmt . k r . lp[n]

. . . like Ilu,1 You are wise like the bull, the sagacious one.

As opposed to the above translation, most scholars either render the epithet as “the bull, the benevolent one” (or the like), or treat lpn as a proper name.2

Parallels to the Epithet Context 1: il // r lpn.

Discussion The epithet r lpn “the bull, the sagacious one” occurs once in Ugaritic literature and refers to Ilu, head of the Ugaritic pantheon and father of mankind and the gods. For the component r “bull,” which otherwise

1 There is no scholarly consensus regarding the reading and interpretation of the rst line, but all agree on the parallelism k il // k r lpn. For various interpretations, see Greenstein, UNP, 36 and 47, n. 146; RTU, 232, n. 257 with additional bibliography; Pardee, CS I, 341. 2 Ginsberg, ANET, 148: “Bull the Kindly One”; CML1, 43: “the bull Lutpan”; KME, 109: “der Stier, der Freundliche”; MKT, 101: “der Stier, der Gütige”; TO I, 562: “le Taureau, le Miséricordieux”; PLM, 55: “Thor-L pn”; CML2, 99: “the bull Latipan”; MLC, 562: “el Toro, el Benigno”; AD, 176: “il Toro, il Benigno”; ARTU, 217: “the Bull, the Benevolent”; Greenstein, UNP, 36: “Bull, the Gentle One”; Pardee, CS I, 341: “the Bull, the Gracious One”; Dietrich and Loretz, TUAT III/6, 1247: “der Stier, der Gütige”; RTU, 232: “the Bull, the Compassionate One”; DULAT, 930: “a Bull, the Benign”; Tropper and Hayajneh (2003), 178: “der Stier, der Scharfsinnige.”

330

epithet 112

occurs as an independent epithet, see the discussion of r “the bull” (Ep. 107). For the component lpn “the sagacious one,” see the discussion of lpn(/l pn) il d(/ ) pid “the sagacious one, the god of mercy” (Ep. 66). The use of the latter component is particularly appropriate in the present context, since it involves a comparison of the wisdom of the individual with (that of) Ilu.3

3 See Tropper and Hayajneh (2003), 178. For the tendency to utilize epithets including attributes which t the particular context involved, see Conclusion, § 2.

CONCLUSIONS

1. The Divine Epithets as a Reection of the Religious Concepts of Ugaritic Society The Ugaritic divine epithets reect the basic religious concepts of Ugaritic society and help us to determine the role and position of the various gods in Ugaritic religion. The god Ilu, for example, is the Ugaritic deity who bears the greatest number of epithets, twenty-two in all (see Appendices 1 and 2). This accords with his importance as head of the Ugaritic pantheon, and expresses his status and his function in Ugaritic religion (especially in the mythological and epic genres since the vast majority of the epithets included in this research appears in these two genres).1 The study of different epithets of the same god in different contexts helps us to determine the god’s characteristics and functions, e.g. Ilu’s epithet bny bnwt “the creator of creatures” (Ep. 29) refers to his role as creator of mankind and the gods. This is also reected by the considerable number of epithets referring to this deity which contain a component meaning “father”: especially ab / abn “father” / “our father” (Ep. 1); ab adm “father of mankind” (Ep. 2); ab bn il “father of the children of Ilu” (Ep. 3); lpn tkk “the sagacious one, your sire” (Ep. 68); r abh “the bull, his father” (Ep. 108); ad ad “father! father!” (Ep. 6). No other male deity is given an epithet of this sort.2 Not surprisingly, Ilu’s consort Airatu, who bears more epithets than any other goddess other than Anatu, is similarly referred to by the epithets qnyt ilm “the creatress of the gods” (Ep. 93) and um ilm “the mother of the gods” (Ep. 19), indicating her participation with Ilu in his acts of creation. 1 I found only two divine epithets in the Ugaritic texts outside of the myths and epics. The rst, um ilm “the mother of the gods” (Ep. 19), appears in the epistolary text, KTU2 2.31:46, and refers to the goddess Airatu; the second epithet špš lm “the eternal Šapšu” (Ep. 102) occurs in KTU2 2.42:7 and refers to the goddess Šapšu. See my discussions concerning these two epithets. 2 Note also the use of um um “mother, mother” (Ep. 20) as an epithet of Ilu. The epithet ab nšrm “father of raptors” (Ep. 4), referring to Hrgb, contains the component ab “father” but refers solely to the relationship of Hrgb with eagles, as is also the case regarding his female conterpart ml’s epithet um nšrm “mother of raptors” (Ep. 21) (not of mankind or the gods).

332

conclusions

The epithets undoubtedly reect important characteristics of the respective deities and are thus crucial for the understanding of the religious conceptions of the inhabitants of ancient Ugarit. The ten most common epithets refer to seven of the most important Ugaritic deities: 1. aliyn bl “Balu the mighty one” (Ep. 15), refers to Balu, and occurs 72 times; 2. btlt nt “the maiden Anatu” (Ep. 41), refers to Anatu, and occurs 49 times; 3. p nhr “judge (/ruler) Naharu” (Ep. 105), refers to Yammu, and occurs 22 times; 4. rbt art ym “the lady Airatu of the sea” (Ep. 94), refers to Airatu, and occurs 21 times; 5. bn ilm mt “the son of Ilu, Môtu” (Ep. 27), refers to Môtu, and occurs 21 times; 6. r il aby(-k/-h/-n) “the bull, Ilu my(/your/his/her/our) father” (Ep. 110), refers to Ilu, and occurs 15 times; 7. lpn(/l pn) il d(/ ) pid “the sagacious one, the god of mercy” (Ep. 66), refers to Ilu, and occurs 15 times; 8. rkb rpt “rider of the clouds” (Ep. 96), refers to Balu and occurs 15 times; 9. nrt ilm špš “the lamp of the gods, Šapšu” (Ep. 85), refers to Šapšu, and occurs 13 times; 10. bn dgn “the son of dagnu” (Ep. 28), refers to Balu, and also occurs 12 times. It is surely not a coincidence that the most common Ugaritic divine epithet is aliyn bl “Balu, the mighty one,” (Ep. 15) in light of the fact that a considerable part of the extant Ugaritic mythological material, more precisely, the Balu cycle texts, deal with the victories of this god over his rivals Yammu and Môtu. Note that all seven names of the deities mentioned above are also among the ten deities for whom the greatest number of epithets are attested (see Appendix 2 and Appendix 3). Before attempting to arrive at detailed conclusions from the study of each epithet and its referent, it is very important to point out that the epithets may be classied according to various categories, which enable us to discern the different functions of the many divinities. The epithets of the gods when so classied, often accord with their various activities and or characteristics as known from the Ugaritic myths or from other textual sources. For example, the god of craftsmanship and magic, Kôaru (wa as su) is aptly referred to as hyn d rš ydm “Hayynu, the one of the dexterous hands” (Ep. 48) and kr(m) brk “Kôaru, your spellcaster” (Ep. 65). The martial characteristics of Rašpu are emphasized by the epithet ršp bi “Rašpu of the army” (Ep. 100). The following are the six different suggested categories, with their corresponding epithets and referents.

conclusions 1.1

333

Epithets Expressing Royal Status

The epithets using royal terminology or the concept of kingship are widely used in the ancient Near East. The epithet, mlk “king”, is used as an independent epithet as well as a component in composite epithets. In Ugaritic mythology, mlk “king” is used particularly with reference to the head of the pantheon, the god El, who is called il mlk “Ilu the king” (Ep. 11), mlk “the king” (Ep. 75), and also il šr “Ilu the prince” (Ep. 12). These epithets underscore Ilu’s status as the supreme authority in the Ugaritic pantheon. The epithet il mlk (Ep. 11) is used exclusively in relation to the god Ilu, usually in the mythological texts, and all the time in parallel with r il abh “the bull, Ilu, his father” (Ep. 110), an epithet combining the concepts of strength and fatherhood which are the exclusive functions of the god El. From these epithets and other related epithets such as adn “lord” (Ep. 7) and adn ilm (/ rbm) “lord of the (/great) gods” (KTU2 1.124:1–2) (Ep. 8), we learn that the god El is the lord and the king, and that he is the only divinity who possesses ultimate authority. The kingship of El did not prevent a number of other deities from being involved in a erce struggle for kingship over the gods. In two instances in the mythological Balu cycle (KTU2 1.3:V:32 and 1.4:IV:43), the god Balu is called mlkn “our King” (Ep. 75), in each case parallel with pn “our judge (/ruler)” (Ep. 106). Both epithets have a strong royal connotation, and both describe Bl acting as judge, the (divine) king held responsible for justice in his realm. It should, however, be emphasized that the kingship of Balu is considered (at least ofcially) as being dependent upon the supreme authority of the god il (see the wider context of KTU2 1.3:V:32–44 where Anat speaks to El requesting a house for Baal; and KTU2 1.4:IV:27–57 where Airatu goes to the head god El with the same petition). We conclude that the kingship of Bl and other gods is always exercised ofcially under the suzerainty of El, for he is the only one who can appoint a god as king. In the Myth of Balu (KTU2 1.1–1.6), the gods Balu and Yammu compete for kingship (precisely in KTU2 1.1–1.2), where the text alternatively uses the same royal component as an epithet zbl +DN: zbl bl “prince Balu” (Ep. 49); and zbl ym “prince Yammu” (Ep. 51). This last epithet parallels three different epithets of Yammu, which also invoke royal connotations, adnkm “your lord” (Ep. 7), blkm “your master” (Ep. 31), and p nhr “judge (/ruler) Naharu” (Ep. 105). At another point (KTU2 1.2:IV–1.3:I), Yammu had to relinquish his kingship when he

334

conclusions

submitted to Balu, the only god bearing the title zbl bl ar “the prince, lord of the earth” (Ep. 50), always in parallel with Balu’s most frequent epithet, aliyn bl “Balu the mighty one” (Ep. 15).3 Both epithets show the supremacy of Balu over the other gods in their struggle for the kingship. As we already mentioned in our discussion of the former epithet,4 eight of its nine occurrences occur in KTU2 1.5–1.6, which tells of Balu’s victory over Môtu, lord of the netherworld. Balu’s victory here reafrms his role as the acting king of the Ugaritic pantheon and his effective rule over the entire world. We afrm that the respective kingship of El and Balu is different, in that El’s kingship is more static (he remains the head of the gods); whereas Baal’s kingship is dynamic (he gives fertility and life to the world). Other epithets invoking a strong, royal kingship connotation each occur only once and all of them in two parallel sections in same text. The rst section (KTU2 1.108:1–2) includes a chain of parallel epithets, all referring to the same deity, the god Mlk: [il] gr w yqr “the powerful and august [god]” (Ep. 9); il yb btrt “the god who sits (enthroned) in Atartu”(Ep. 10); il p b hdry “the god who judges (/ rules) in Hidrayu” (Ep. 13); rpu mlk lm “the hero, the eternal king” (Ep. 98). These epithets are paralleled by another chain of epithets (KTU2 1.108:6–8), all referring to Anatu: nt gr “Anatu the powerful” (Ep. 88); blt mlk “mistress of kingship” (Ep. 34); blt drkt “mistress of dominion” (Ep. 32); blt šmm rmm “mistress of the high heavens” (Ep. 35); [b ]lt kp “[mist]ress of the kp-headdress” (Ep. 33). It is very important to point out that the genre of this text belongs to the Para-mythologique,5 which offers a new description of the role of the goddess Anatu, expressing her power and authority within the Ugaritic pantheon, as a real queen.6 This role is

3 The term zbl is also found as a component in epithets of other gods, as is the case with the god Yr, an important and active god in the Ugaritic pantheon, whose epithets include both zbl yr “prince Yariu” (Ep. 52), and yr zbl “Yariu the prince” (Ep. 63). These two equal epithets appear only in the epic genre and show the importance and the function of this deity in Ugaritic religion. We know from other texts and epithets that the god Yr indeed fullled the role of judge and gatekeeper of the netherworld. The component zbl occurs in one other epithet referring to a different god in the epic genre: namely the god Ršp, according to the epithet zbl ršp “Rašap the prince” (Ep. 99). 4 See my discussion of Ep. 50. 5 Pardee, TPM, 75–118, and see my discussion of these epithets (Ep. 32; 33; 34; 35). 6 Note also that the Beth Shan Stele depicting Anat found in a temple build by Ramses III refers to this goddess as “the queen of heaven, the mistress of all the gods”. See Day (1999), 38.

conclusions

335

missing from the cycle of Balu, where the goddess is described mainly as a young goddess of war, love and fertility, and the loveliest among the sisters of Balu, the powerful. Concerning the cthonic deity Milku, it is noteworthy that the epithets cited above are the only epithets in the entire Ugaritic corpus referring to this disputed divinity7 considered to be a divine hero in the Rpum group (as is the minor divinity Ypn, who also bears an epithet with the component mlk, as in the epithet zbl mlk llmy (Ep. 53) “the prince, the eternal king”.8 1.2

Epithets Expressing Divine Familial Status/Relationship

From our study of epithets, it has become clear that the the social aspect and the terminoloy of the family is also essential for the interpretation of the Ugaritic divine epithets. Under this category we specify that the Ugaritic god El, the head of the Ugaritic pantheon, is the male creatordeity par excellence. His function and character as creator and father is expressed by his multiple epithets. Eleven of his twenty two epithets indicate his function as a creator and father. For example, the epithet bny bnwt “the creator of creatures” (Ep. 29) refers to Ilu generally as the creator of the world, including the gods and mankind. This function is also emphasized by his many other epithets: e.g. ab “father” (Ep. 1) / abn “our father” (Ep.1); ab adm “father of mankind” (Ep. 2); ab bn il “father of the children of Ilu” (Ep. 3); ad ad “father! Father!” (Ep. 6); um um “mother, mother” (Ep. 20); r abh “the bull, his father” (Ep. 108); r aby(/-k/-h) il ”the bull, my(/your/his/ her)father, Ilu” (Ep. 109); r il aby(/-k/-h/-n) “the bull, Ilu, my(/your/his/her/our) father” (Ep. 110). From these epithets, we learn that the god El has ultimate authority and a monopoly over the creation of gods and mankind, and that no other male deity in the Ugaritic religion shares this specic function with him.

7 For a detailed discussion of this god and his epithets, see above the comments concerning Ep. 9, 10, 13 and 98. 8 See our discussion above concerning this epithet, zbl mlk llmy “the prince, the eternal king” (Ep. 53). Other instances where we nd the component mlk, but meaning “(divine) patron” is in the epithets mlk azt (Ep. 76) “the (divine) patron of . . .”, and mlk q (Ep. 77) “the (divine) patron of (summer) fruit”, referring to the god rb, a divine marriage-broker. This epithet appears three times in the text KTU2 1.24, a peculiar text with a strong Hurrian background, which celebrates the marital union of Yr and the moon-goddess Nkl. See the discussions above concerning these two epithets.

336

conclusions

Another unique deity sharing the same function as El, but feminine, is the goddess Art, as demonstrated by two of her epithets, qnyt ilm “the creatress of the gods” (Ep. 93) and um ilm “the mother of the gods” (Ep. 19). The rst epithet is an exact semantic parallel to the epithet bny bnwt (Ep. 29) “the creator of creatures”. The epithet um ilm “the mother of the gods” (Ep. 19), which emphasizes the creatress function of this feminine goddess, curiously appears just once in the epistolary genre, KTU2 2.31:46. This common function, shared between only one god and one goddess of the Ugaritic pantheon (Il and Art) highlights the unique character of the creator deities in the pantheon. In addition to the epithets mentioned above using the familial category and terminology of the fatherhood, other epithets that refer to a direct divine familial relationship involving the major god of Ugarit are bn il “the son of Ilu” (Ep. 26), bn dgn “the son of Dagnu” (Ep. 28), tk dgn “scion of Dagnu” (Ep. 57); and bn ilm mt “the son of Ilu, Môtu” (Ep. 27). Note also bt il bb “the daugther of Ilu, bb (Flame)” (Ep. 36), referring to a minor deity bb. From these different epithets, it is clear that the god Môtu is called “the son of Ilu” (usually in the mythological genre), while the god Balu is frequently dened as the “son of Dagnu” (mostly in the mythological cycle of Balu) and just once as the “son of Ilu” (in the epic genre). From these data, we learn that this distinction of liation between the god Môtu and the god Balu is required in the context of this cycle as part of the struggle and rivalry between these two gods. Especially important (as highlighted by the two aforementioned epithets) is their relationship with respect to the head of the pantheon, the god El. In addition to this argument—as already mentioned in my discussion on this epithet above—the lial relationship of Balu to Dagnu does not exclude the identication of Balu as bn il “the son of Ilu”. Another epithet corresponding semantically to bn il is the feminine epithet bt il bb “the daugther of Ilu, bb (Flame)” (Ep. 36), referring to the demonic bb (“Flame”), a minor deity who appears with certainty only once in the whole Ugaritic corpus (KTU2 1.3:III:46). This deity appears with a specic function in this literary passage, which is a list of minor deities vanquished by Anatu, emphasizing the description of the monstrous character of the god Yammu, as well as other divinities who accompanied him according to this passage: e.g. mdd il ym “the beloved of Ilu, Yammu” (Ep. 69) // nhr il rbm “Naharu, the god of the immense (waters)” (Ep. 80) // tnn ištm lh “the dragon of the two ames” (Ep. 104) // bn qltn “the twisting (/twisted) serpent” (Ep. 43) // šly d

conclusions

337

šbt rašm “the dominant one who has seven heads” (Ep. 101) // mdd ilm arš “the beloved of Ilu, Arš” (Ep. 70) // gl il tk “the calf of Ilu, tk” (Ep. 86) // klbt ilm išt “the bitch of Ilu, Iš tu (Fire)” (Ep. 64) // bt il bb “the daugther of Ilu, bb (Flame)” (Ep. 36). This minor deity’s name and its corresponding epithets appear exclusively in this passage. An epithet belonging to this same category is ybmt (/ymmt) limm (Ep. 60) “the (divine) sister-in-law associated with the people (?)” referring to the goddess Anatu, goddess of war, love and fertility. This epithet has thus far deed reasonably certain translation and hence cannot be used as a basis for argumentation.9 Another epithet semantically parallel to this last one is tnm bl “son-in-law of Balu” (Ep. 59), which refers to the god Yr. This god has a specic role in this text (KTU2 1.24).10 As I concluded in my discussion,the epithet apparently derives from rb’s suggestion that Yariu wed Pdry, the daughter of Balu (lines 26–27). 1.3 Epithets Expressing Emotional and Mental Qualities—Love, Kindness, Wisdom, etc. At the head of the pantheon, the god Ilu is the god of mercy, love and kindness. The fact that humanity is the personal creation of Ilu may explain his unique merciful character, which is clearly expressed by his epithets: e.g. lpn(/l pn) il d(/ ) pid “the sagacious one, the god of mercy” (Ep. 66), lpn w qdš “the sagacious and holy one” (Ep. 67), r il d pid “the bull, the god of mercy” (Ep. 111). The frequently employed compound epithet, lpn(/l pn) il d(/ ) pid epitonizes the dual character of the aged chief deity (lpn/d pid ) wisdon and mercy. Sometimes, as the other epithets show, one of the two nouns (lpn/d pid ) occurs without the other as an epithet component. All these epithets appear in both genres (mythological and epic) and contain two related complementary aspects: rst, intellectual—referring to wisdom; and secondly, emotional—referring to the mercy and love of the god El for his creatures. It might be presumed that these epithets characterize the attitude of El as a result of the experience of creation and mercy. To the god El was also attributed 9

It is difcult to draw conclusions from this epithet. See our discussion above (Ep. 60). Note that according to Professor Cohen, the understanding of this epithet is still problematic. 10 Concerning this deity and its role in this text, see our discussion of the epithets, mlk azt “the (divine) patron of . . .” (Ep. 76); mlk q “the (divine) patron of (summer) fruit” (Ep. 77), and tnm bl “son-in-law of Balu” (Ep. 59).

338

conclusions

the kind of absolute wisdom that qualied him to be holy judge and properly administer his creations. All the gods of the Ugaritic pantheon depend on him for strength and encouragement and are lially related to him. For example, the close relationship between the god Ilu and the god Môtu is revealed by the multiple epithets of the god Môtu using both the familial terminology bn “son”,11 and the affectionate terms mdd/ydd “beloved” as part of the epithets ydd il zr “the beloved of Ilu, the hero” (Ep. 62), and mdd ilm mt “the beloved of Ilu, Môtu” (Ep. 71). Note also the epithet of the god Ym, mdd il ym “the beloved of Ilu, Yammu” (Ep. 69). All these epithets occur in the cycle of Baalu,12 where Môtu alongside Yammu are the main enemies of Baal and are both closely connected to El and depend on him for protection. The diminished powers of Yammu and Môtu are somehow connected. From the epithets mentioned above, we see that both gods are called “beloved of Il”. In KTU2 1.3:III:32–47, Anat seems to be a warrior who vanquishes supernatural foes, or monsters, who occur alongside Yammu (and were possibly identied with him in some cases). All these monsters appear in the same context and in parallelism: bn qltn “the twisting (/ twisted) serpent” (Ep. 43) [ltn]13; klbt ilm išt “the bitch of Ilu, Iš tu (Fire)” (Ep. 64) [išt]; mdd ilm arš “the beloved of Ilu, Arš” (Ep. 70) [arš]; nhr il rbm “Naharu, the god of the immense (waters)” (Ep. 80) [ym]; gl il tk “the calf of Ilu, tk” (Ep. 86) [tk]; šly d šbt rašm “the dominant one who has seven heads” (Ep. 101) [ltn]; and tnn ištm lh “the dragon of the two ames” (Ep. 104) [ym].14 Anat claims to have defeated all of them, a conquest elsewhere attributed to Balu (KTU2 1.2:IV and 1.5:I:1–3) and a necessary step towards Baal’s acquisition of the kingship. Two of these monsters bear an epithet using the component mdd “beloved” and bt “daugther” making the identication with Yammu even more likely. 1.4 Epithets Expressing Physical Qualities and Other Qualities—Age (Wisdom), Strength, Beauty, etc. In accordance with the relative status of the gods in the Ugaritic pantheon and religion, we include the epithet ab šnm “father of years” (Ep. 5) 11

See our comment under category 2 above. See our discussion of each mentioned epithet above and the introductory discussion immediately above. 13 Another equivalent epithet referring to the Ltn is bn br “the eeing (?) serpent” (Ep. 42). 14 For a detailed discussion, see each epithet. 12

conclusions

339

as the rst epithet under this category. This epithet refers exclusively to the Ugaritic god Ilu, and is limited to the myths and the epic genre.15 This epithet involves a description of the unique status of the god El, and also reects his longevity and wisdom. This epithet refers primarily to the singular status of the god El amongst all the other gods, as “the creator” and “the father” being an old/ancient god, who makes nal decisions and who has authority over all divine power. The reference to El as an old and ancient deity does not indicate weakness or lack of physical strength or sexual prowess. Through various epithets of this same god, we nd proof of his strong physical characteristics and his sexual abilities. Thus, for example, many other epithets of El include the component r “the bull” (Ep. 107) a symbol of physical and sexual strength, such as the following: r il d pid “the bull, the god of mercy” (Ep. 111); r lpn “the bull, the sagacious one” (Ep. 112), r abh “the bull, his father” (Ep. 108); r aby(/-k/-h) il ”the bull, my/your/his/her father, Ilu” (Ep. 109); r il aby(/-k/-h/-n) “the bull, Ilu, my(/your/his/her/ our) father” (Ep. 110). His epithet mt mt “husband, husband” (Ep. 78) appears side by side with two other epithets in the same text (KTU2 1.23): ad ad “father! father!” (Ep. 6) and um um “mother, mother” (Ep. 20). From these last epithets, we see that the god El could be father, husband and mother at the same time, functions which cover different stages of life, demostrating that he is not depicted just as an old/ancient god serving as a mere gurehead, while the true authority of the pantheon is vested in other deities. Yet, there is no doubt that the strongest god par excellence is the god Bl, “the mightiest of the heroes” alily qrdm (Ep. 14); aliyn bl “Balu the mighty one” (Ep. 15); in d lnh “without equal (lit. there is none above him)” (Ep. 24); gmr hd “the annihilator Haddu” (Ep. 44); dmrn “the valiant one” (Ep. 47) and ly “the supreme one” (Ep. 87). These epithets appear in both the mythological and epic genres. The role reected by the frequency of the epithet aliyn bl “Balu the mighty one” (Ep. 15) [72 times] makes the god Bl a central gure in Ugaritic mythology. All these epithets and their frequency point to the god Baal as the true heroic god in Ugaritic religion in light of his popularity and valiant character. In this aspect the character of the god Bl is as an active heroic god who is even more popular than the head of the pantheon, the god El. Balu’s status differs from that of El in that El’s status is more static. While the

15

See our discussion of this epithet (Ep. 5).

340

conclusion

latter remains the head of the gods, the status of the former is much more dynamic. At a certain point in the Ugaritic Balu cycle (KTU2 1.6:I: 54, 55, 56, 61, 63), the god tr bears the epithet tr r “mighty (?) Ataru” (Ep. 89).16 At this point in the myth, Baal, in turn, has to surrender to Môtu, and the god Ataru is designated to take over the kingship from Balu. Assuming the aforementioned meaning of this epithet is correct, we may surmise that it indicates this god desire to take Baal’s status, character, and function in the cycle. In the end, as the text shows, the god Ataru turns out to be too little to measure up to the throne of Balu. This implies that Ataru was not capable of exercising royal power. In the end, Balu, the state god of the city of Ugarit, is restored to power once again. It seems signicant that the only feminine divinity sharing this same characteristic along with the god Balu is the goddess Anatu through her epithet, nt gr “Anatu the powerful” (Ep. 88), which appears once in KTU2 1.108:6 among other epithets referring to the same deity but belonging to a different semantic eld.17 It is important to point out that the goddess Anatu, even when behaving as a strong violent goddess, does not bear similar epithets in the cycle of bl, where usually only the god Balu is accepted as the most powerful god. Therefore, this epithet, which has been transcribed as nt gr “Anatu the powerful” (Ep. 88) should not be used as a save basis for Anatu’s overall omnipotence as a female couterpart to Balu’s superior might. However, the fact that both gods, Balu and Anatu are related to minor divinities bearing epithets with at least one component with a warrior meaning, makes this relationship of parallel military function between these two deities meaningful. First we refer to mhr bl “the warrior of Balu” (Ep. 72), and rpu bl “the hero of Balu” (Ep. 97), and second, we mention mhr nt “the warrior of Anatu” (Ep. 73). All these epithets appear in parallelism in KTU2 1.22:I:8 and II:7–8 and refer to the same deity, mq.18 In my opinion, it is not a coincidence that all these epithets referring to the same minor deity are related to the principal warriors, the god

16

See our discussion on this epithet. See under this category above. 18 See our discussion of mhr bl “the warrior of Balu” (Ep. 72), mhr nt “the warrior of Anatu” (Ep. 73) and rpu bl “the hero of Balu” (Ep. 97). 17

conclusions

341

Balu and the goddess Anatu. Neither is it coincidental that these three epithets appear in the same text in parallelism with each other, and with other minor deities, as for example the god y pn, another minor god, who bears the epithet yly “the mighty” (Ep. 54) in the same semantic eld. This is also the case with the epithet mhr št “the Sutean warrior” (Ep. 74), referring to another minor deity, the god ypn. This deity serves as an assistant of Anatu, who appears only in epic texts (KTU2 1.18–1.19).19 In addition to the common function of these minor deities as assistants and messengers, we may say that some of these deities are foreign divinities imported from other neighboring cultures (mq seems to be identied with the Mesopotamian god Sumuqan, and “Sutean” is the meaning št in the above epithet of ypn) to carry out their function of messengers or assistants. Another epithet of physical description, referring to the beauty of the goddess Anatu is nmt (/bn) at bl “the loveliest of (/among) the sisters of Balu” (Ep. 84), which appears solely in KTU2 1.10:II:16, III:10.20 In this text Anatu is presented as a “fertility goddess” who serves as consort to the god Balu. The meaning of this epithet is related to the description of Anatu as a divinity who is sexually active, in accordance with the erotic nature of the account in KTU2 1.10, where the physical beauty of the goddess is a hint to her sexual activity and her physical attractiveness. The same term nm appears to be an epithet of a male deity in another text dealing with fertility. The epithet is nmn ilm “the most handsome of the gods” (Ep. 83), referring to the god Yr, the main gure of this mythological text, a short hymn commonly thought to be a translation from a Hurrian original (KTU2 1.24) celebrating the marital union of the moon-goddess Nkl and Yr. In addition to the epithets of Anatu mentioned above, we include two other epithets of the same goddess: btlt(m) “maiden” (Ep. 40), and btlt nt “the maiden Anatu” (Ep. 41). According to our earlier discussion of this latter epithet, it is by far the most common for any goddess in the Ugaritic texts, and, among all the divine epithets, it is surpassed in frequency (49 times) only by aliyn bl “Balu the mighty one” (Ep. 15), which occurs 72 times. This fact allows us to conclude that these two divinities were the most active, at least in the cycle of Balu. Anatu, in addition to being the loveliest of the sisters of Balu, is also “the maiden”, a young

19 20

See our discussion on this epithet. See the discussion of this epithet.

342

conclusions

and nubile woman.21 It is important to add that the title btlt(m) refers once also to Atartu in a context concerning the physical beauty of this goddess in text KTU2 1.92:30,22 where Anat is the main gure.23 This usage of the last epithet may possibly reect the fact that the goddess Atartu was in the process of being assimilated to Anatu at Ugarit.24 We know that the goddess Atartu appears rarely in the mythological genre, but it is important to mention that she appears in some passages in the cycle of Balu, and once together with the goddess Ant (KTU2 1.2:I:7–8?, I: 40, IV: 28–30). The relationship between these two female divinities, is thus evidently quite close, and may represent an early stage of syncretism between the two goddesses.25 It should nally be noted in this section that the semantically parallel epithet to btlt(m) is the Ugaritic term lmt “the maiden” (Ep. 91), occurring as an epithet of the Hurrian goddess Nkl, always in the same text, KTU2 1.24:7 (which speaks of the marriage of Nikkal [wa Ibbu] to Yariu). As I already mentioned in my discussion concerning this epithet, a similar usage of lmt “maiden” (but in the context of marriage) occurs in the Epic of Kirta where it serves as a general human epithet referring to urrayu, Kirta’s young (human) bride (KTU2 1.14:IV:41; 1.15:II:22.). 1.5 Epithets Expressing an Area of Professional Expertise This category includes essentially the epithets referring to the god kr wss, the god of wisdom (including magic) and craftsmanship, in other words the craftsman par excellence 26 as is attested by his many diverse epithets, such as hyn d rš ydm “Hayynu, the one of the dexterous hands” (Ep. 48), rš “the dexterous one” (Ep. 56), ss dtk “ as su, your expert (in magic)” (Ep. 58), kr(m) brk “Kôaru, your spellcaster” (Ep. 65). These four epithets refer to the same god, sometimes with his full name kr wss, and elsewhere with only one mentioned component of this binomial divine name. Three of these epithets (all except Ep. 56, which

21

For further discussion, see our commentary on this epithet. See also in the Keret story, Hurriya is compared with Anatu and Atartu (KTU2 1.14:III:39–44 = VI:24–30). 23 See the discussion on Ep. 41. 24 For this process, see Pardee, TPM, 49–50, 210–211, n. 57. 25 See also Wyatt (1999b), 109–144. 26 On this god see Smith (1985). 22

conclusions

343

occurs in KTU2 1.92:17) appear in the mythological and epic genres. From these epithets and from the role of this god in those texts, we may conclude that this god’s occupation was as an architect and artisan. The epithets ss dtk “ as su, your expert (in magic)” (Ep. 58), kr(m) brk “Kôaru, your spellcaster” (Ep. 65) correspond to ôrnu’s epithets lm dtm “the youth, the expert (in magic)” (Ep. 90), and rn brm “ôrnu, the spellcaster” (Ep. 55). Both of these epithets occur in the Ugaritic incantation text KTU2 1.169:9–10, where ôrnu plays an important role casting spells against snakes (see also KTU2 1.100), and also in curses (KTU2 1.16:VI:54–58/in only one context). From these semantically equivalent epithets of the god kôaru wa-asisu and the god ôrnu, we learn that both deities have magical expertise in Ugaritic religion. This category also includes minor deities. Such minor deities in Ugaritic religion assume various professions, and they are usually related to a more important god. We start with the two epithets ilš ngr bt bl “Ilš, the herald of the house of Balu” (Ep. 16), and ngr il ilš “the divine herald, Ilš” (Ep. 79). These refer to the god Ilš, a minor deity with the occupation of herald in the epic genre, who usually acts in concert with his wives, the herald-goddesses, described by a parallel epithet referring to a group of female divinities.27 As the epithet shows, this god is in the service of bl (KTU2 1.6).28 Other epithets under this category are dgy art “the sherman of Airatu” (Ep. 45); dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46). This minor deity assumes the profession of sherman because of his service to the goddess Airatu, the goddess of the sea, as the literary context requires (KTU2 1.3:VI:10, 1.4:II:31 and IV:3–4 following the words of Airatu). In addition to these two epithets related to the goddess Airatu, another epithet related to this same goddess is amt art “maidservant of Airatu” (Ep. 22), which refers to Dmgy, (a minor goddess) and is parallel with amt yr “maidservant of Yariu” (Ep. 23), referring to the goddess Tlš (another minor deity—once in KTU2 1.12:I:14–15). Both deities are related to a more important deity, and both of them are mentioned in the role of giving birth to divine beings. From these two epithets, we learn that the role of the god Yr in this text parallels the role of the goddess Art, a more active deity in Ugaritic religion.

27 28

See the Introduction, §1. See our comment on this epithet.

344 1.6

conclusions Epithets Expressing Patronship or Ownership

The goddess Airatu is one of the principal divinities in Ugaritic religion, who plays an important role in the Balu cycle, where we nd most frequently the epithet rbt art ym “the lady Airatu of the sea” (Ep. 94) occurring 21 times in KTU2 1.3,1.4,1.6 and once in KTU2 1.8. This epithet emphasizes the maritime character of this goddess, and her patronship over the sea. This characteristic of Art is supported by two other aforementioned epithets, dgy art “the sherman of Airatu” (Ep. 45) and most signicantly, dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46); but also by the epithets art rm “Airatu of Tyre”29 and ilt dynm “the goddess of Sidon” (Ep. 18). According to our discussion above concerning this epithet,30 the goddess Airatu was somehow related to the sea as a geographical entity. Although the precise nature of the relationship between Airatu and the (geographical) sea remains to be claried, it is well attested that the abode of her famous consort,Ilu, was surrounded by fresh water.31 We may conclude that Airatu may well have been considered the patron goddess of the sea. Thus all these diverse epithets of this goddess help us to recontruct the more accurate portrait of her divine personality and responsabilities. As a principal gure in the Ugaritic pantheon (followed by the goddess Anatu), who had several gods under her authority, she is clearly the only creatress and mother of all the gods, as expressed by her exclusive epithets. As stated above, the role of patron goddess of the sea may well be another one of her unique attributes. Other epithets in this category relate to divine control over weather phenomena. Ugaritic literature frequently charactrizes Balu as rkb rpt “rider of the clouds” (Ep. 96), an epithet showing the patronship of this god over the weather, and his lordship over the fertile land. His elevated position shows itself in his power over clouds, storms, and lightning. The afliation of Bl with Dgn according to the aforementioned epithet bn dgn “the son of Dagnu” (Ep. 28) also emphasizes his lordship over the weather. These are, however, other members of the pantheon,

29

See the Introduction, §1. See our comment on these epithets dgy art “the sherman of Airatu” (Ep. 45), dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46), il dynm “the goddess of Sidon” (Ep. 18). 31 For a detailed discussion, see these epithets. 30

conclusions

345

Balu’s brothers, sisters and daughters, to whom refer a set of parallel epithets with weather connotations, namely three different feminine deities: Pdry, 8ly, and Ary. All three of them are considered to be associated with Bl as his daughters and they are described as bt ar “disperser of light” (Ep. 37) bt ybdr “disperser (/ daughter) of ybdr” (Ep. 38) bt rb “disperser of showers” (Ep. 39). These three epithets clearly imply that the role of these deities was related to the weather, perhaps due to their status as daughters of Balu, who assumed exclusive responsibility for the weather. This category thus includes epithets referring to both major and minor deities. The use of the component rbt “lady” in epithets referring Šapšu suggests that she was considered more important than her relatively minor role in the Ugaritic mythological texts would lead one to believe. Note especially the epithet nyr rbt “the illuminary, the lady” (Ep. 81). The interpretation and translation of this epithet is clearly supported by the fact that rbt “(great) lady” also occurs in two other epithets of Šapšu, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt “Šapšu the lady” (Ep. 103). The rst component nyr also occurs in the epithet of Yariu, nyr šmm “the illuminary of the heavens” (Ep. 82). We learn from these epithets that these two divinities were strongly associated with the weather elements to the point of implying ownership or patronship over these phenomena. As their names and several epithets indicate, these two deities were divinely related to the sun, the moon and to heavenly light.32 Moreover, the goddess Šapšu seems to be an active goddess in Ugaritic mythology in general, through her specic function and character as the goddess related to light, as her different epithets show. Her most common epithet, nrt ilm špš “the lamp of the gods, Šapšu” (Ep. 85), appears throughout the cycle of Balu, and even twice in the epic genre (KTU2 1.19). Another epithet showing the same character of this goddess is  rrt la šmm “the scorcher, the power of the heavens” (Ep. 92), which also appears in the Balu cycle. Her epithet špš lm “the eternal Šapšu” (Ep. 102) in the epistolary genre, followed by Balu (KTU2 2.42:6–7), may illustrate the solar deity’s major role at Ugarit. Her position as judge over matters of life and death in the BaluMôtu myth likewise afrms this exalted status.

32

See our discussion of these epithets.

346

conclusions 2. The Composition of the Epithets

In the present study 112 epithets were discussed. The vast majority are composed of two or three components (see the list of epithets). Only 14 epithets are composed of a sole component: ab / abn (Ep. 1); adn / adnkm (Ep. 7); ilt (Ep. 17); blkm (Ep. 31); btlt(m) (Ep. 40); dmrn (Ep. 47);

yly (Ep. 54); rš (Ep. 56); ydd (Ep. 61); mlk / mlkn (Ep. 75); ly (Ep. 87); lmt (Ep. 91); pn (Ep. 106); r (Ep. 107). Only three epithets are composed of four components: ilš ngr bt bl (Ep. 16); dgy rbt art ym (Ep. 46); nmt (bn) at bl (Ep. 84). In each of the epithets composed of four components, at least one component is a proper name. The most common syntactic pattern for epithets with more than one component is the construct chain. For example, ab adm “the father of mankind” (Ep. 2). In such a case, the rst component can also be the personal name of the deity to whom the epithet refers. For example ršp bi “Rašap of the army” (Ep. 100). For additional examples, see Table of the epithets. In two cases, this structure serves to express the superlative: nmt at bl “the loveliest of the sisters of Balu” (Ep. 84)33 and aliy qrdm “the mightiest of the heroes” (Ep. 14). Compound epithets frequently contain one or more components that are proper nouns.34 The personal names of deities often serve as a components of epithets, whether the epithet refers to the same or to another deity. Among the many examples are bn dgn “the son of Dagnu” (Ep. 28); mdd il ym “the beloved of Ilu, Yammu” (Ep. 69); and dgy rbt art ym “the sherman of the lady Airatu of the sea” (Ep. 46). Toponyms also occur as components of epithets. For example, ilt dynm “the goddess of Sidon” (Ep. 18). A number of verbal nouns (active and passive participles) are attested as epithet components. Some, such as br “spellcaster” (e.g., rn brm “ôrnu the spellcaster” [Ep. 55]) and p “judge” (p nhr “judge (/ruler) Naharu” [Ep. 105]) have clearly been nominalized. Others, in particular yb “who sits (enthroned)” // p “who judges (/ rules)” (il yb btrt “the god who sits [enthroned] in Atartu” [Ep. 10] // il p b hdry “the

33 The epithet has a second form, nmt (/bn) at bl “the loveliest among the sisters of Balu,” (Ep. 84) where the construct chain is replaced by a prepositional phrase. 34 As explained in the Introduction (§ 1), in order to be considered an epithet in the present study, at least one component must be a common noun.

conclusions

347

god who judges (/ rules) in Hidrayu” [Ep. 13]), clearly retain their verbal force. No nite verbal forms, however, occur in the Ugaritic divine epithets discussed in the present study.

3. The Use of the Divine Epithets in Poetic Parallelism Most divine epithets occur in poetic texts, the literary structure of which is based on parallelism. The epithet may be paralleled by several different types of terms. These terms were listed in each entry under the rubric “Parallels to the Epithet.” 3.1

The Epithet Parallels the Name of the Deity to which It Refers

In such cases, the epithet almost always occurs as the “B-word.” This fact may surely be explained as a result of the usual connection between “A-word” and “B-word,” namely, that the “A-word” is the more common term of the referent (in this case the regular divine name), while the “B-word” is the less common equivalent (here an epithet). 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

il // ab adm (Ep. 2). il // (mlk+)ab šnm (Ep. 5). nt // ilt (Ep. 17). art // ilt (Ep. 17). bl // bn il (Ep. 26). bl // bn dgn (Ep. 28). bl // bl // bn dgn (Ep. 28). [qdš ] w amr[r] // [dgy rbt] art ym (Ep. 46). hd // dmrn (Ep. 47). bl // dmrn (Ep. 47). kr w ss // hyn d rš yd(m) (Ep. 48). bl // tk dgn (Ep. 57). nt // ybmt limm (Ep. 60). mt // ydd (Ep. 61). il // lpn w qdš (Ep. 67). špš // nyr rbt (Ep. 81). bl // ly (Ep. 87). bl // rkb rpt (Ep. 96). ym // p nhr (Ep. 105). il // r lpn (Ep. 112).

348 3.2 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36.

conclusions The Epithet Parallels a Different Epithet of the Same Deity r abh (Ep. 108) // ab adm (Ep. 2). ad ad (Ep. 6) // um um (Ep. 20). blkm (Ep. 31) // adnkm (Ep. 7). rpu mlk lm (Ep. 98) // [il] gr w yqr (Ep. 9) // il yb btrt (Ep. 10)// il p b hdry (Ep. 13). r il abh (Ep. 110) // il mlk (Ep. 11) (+ d yknnh). il mlk (Ep. 11) // r (Ep. 107). aliyn bl (Ep. 15)// aliy qrdm (Ep. 14). aliyn bl (Ep. 15) // rkb rpt (Ep. 96). aliyn bl (Ep. 15) // zbl bl ar (Ep. 50). aliyn bl (Ep. 15) // in d lnh (Ep. 24). ngr il ilš (Ep. 79) // ilš ngr bt bl (Ep. 16). art rm (see the Introduction, §1) // ilt dynm (Ep. 18). amt yr (Ep. 23) // amt art (Ep. 22). bn ilm mt (Ep. 27) // ydd il zr (Ep. 62). r il d pid (Ep. 111) // bny bnwt (Ep. 29). lpn (/l pn) il d(/ )pid (Ep. 66) // bny bnwt (Ep. 29). r il aby (Ep. 110) // bny bnwt (Ep. 29). nt gr (Ep. 88) // blt mlk (Ep. 34) // blt drkt (Ep. 32) // blt šmm rmm (Ep. 35) // blt kp (Ep. 33). btlt nt (Ep. 41) // ybmt (/ ymmt) limm (Ep. 60). btlt nt (Ep. 41) // nmt (/ bn) at bl (Ep. 84). bn br (Ep. 42) // bn qltn (Ep. 43) // šly d šbt rašm (Ep. 101). mkr apq [ym] (see Introduction, §3.5) // dgy rbt ar[t ym] (Ep. 46). zbl bl (Ep. 49) // rkb rpt (Ep. 96). zbl ym (Ep. 51) // p nhr (Ep. 105).

yly (Ep. 54) // zbl mlk llmy (Ep. 53).

rn brm (Ep. 55) // lm dtm (Ep. 90). nmn ilm (Ep. 83) // tnm bl (Ep. 59). r il abk (Ep. 110) // lpn tkk (Ep. 68). rpu bl (Ep. 97) // mhr bl (Ep. 72) // mhr nt (Ep. 73). mhr bl (Ep. 72) // mhr nt (Ep. 73). mlkn (Ep. 75) // pn (Ep. 106). mlk q (Ep. 77) // mlk azt (Ep. 76). rbt špš (Ep. 95) // nyr rbt (Ep. 81). nmn ilm (Ep. 83) // tnm bl (Ep. 59). nrt ilm špš (Ep. 85) //  rrt la šmm (Ep. 92). rbt art ym (Ep. 94) // qnyt ilm (Ep. 93).

conclusions 3.3

349

The Epithet Parallels the Same Epithet of the Same Deity

1. tr r (Ep. 89) // tr r (Ep. 89). 2. rpi mlk lm (Ep. 98) // [rpi] mlk lm (Ep. 98). 3.4

The Epithet Parallels the Name of Another Deity

1. amrr // btlt nt (Ep. 41). 2. art // btlt [nt] (Ep. 41). 3. bl // btlt nt (Ep. 41) // ybmt limm (Ep. 60). 3.5

The Epithet Parallels (or Epithets of Other Deities) of Another Deity

1. aliyn b l (Ep.15) // pdry bt ar (Ep. 37) // ly bt rb (Ep. 39) // ary bt ybdr (Ep. 38). 2. aliyn bl (Ep. 15) // btlt nt (Ep. 41). 3. aliyn bl (Ep. 15) // rbt art ym (Ep. 94) // btlt nt (Ep. 41). 4. aliyn bl (Ep. 15) // mdd il ym (Ep. 69). 5. btlt nt (Ep. 41) // aliyn bl (Ep. 15). 6. amt yr (Ep. 23) // amt art (Ep. 22). 7. pdry bt ar (Ep. 37) // ly bt rb (Ep. 39). 3.6 The Epithet Parallels a Series of Epithets of Both the Same and Other Deities 1. mdd il ym (Ep. 69) // nhr il rbm (Ep. 80) // tnn ištm lh (Ep. 104) // bn qltn (Ep. 43) // šly d šbt rašm (Ep. 101) // mdd ilm arš (Ep. 70) // gl il tk (Ep. 86) // klbt ilm išt (Ep.64) // bt il bb (Ep. 36). 3.7

The Epithet(s) Parallels a Term Referring to a Group of Deities

The term referring to the group of deities is not considered an epithet in the present study (see the Introduction, §1). 1. 2. 3. 4.

ab bn il (Ep. 3) // dr bn il // mprt bn il // kmn w šnm. ngr il ilš (Ep. 79) // ilš ngr bt bl (16) // ath/k ngrt ilht. bnth // pdry bt ar (Ep. 37) // ly b[t] rb (Ep. 39). ilm // bn art // il // bnh // rbt art ym (Ep. 94) // [pdr]y bt ar (Ep. 37) // ly [bt] rb (Ep. 39) // [ary bt ybdr] (Ep. 38) // [klt knyt].

350

conclusions

5. [ilm] // [bn] ar[t] // il // bnh // rbt art ym (Ep. 94) // klt knyt // pdry b ar (Ep. 37) // ly bt rb (Ep. 39) // ary bt ybdr (Ep. 38). 6. ilm // bnh // [p]dry bt ar (Ep. 37). 7. ilm // mtm // kr(m) brk (Ep. 65) // ss dtk (Ep. 58). 8. bl pn // špš lm (Ep. 102) // trt // nt // kl il aly. 9. špš rbt (Ep. 103) // kbkbm knm. 10. r ab[y il] (Ep. 109) // [pr] md 3.8 The Epithet is Part of a Word Pair 1. ab (Ep. 1) w il ªmº (hendiadys) // i[l(. . .)] // il šr (Ep. 12). 3.9

The Epithet is Paralleled by Another Epithet in the Broader Context

1. ab nšrm (Ep. 4) [KTU2 1.19:III:15] parallels um nšrm (Ep. 21) [KTU2 1.19:III:29].

4. Parallels to Ugaritic Divine Epithets Most of the Ugaritic divine epithets studied here parallel epithets of similar meaning in Akkadian, Biblical Hebrew, Arabic and other Near Eastern languages. This reects the common cultural and religious background of the various polytheistic and later monotheistic religions of the Near East. In many cases these parallels include cognates of the Ugaritic terms, in others only the meaning is parallel. 4.1

Akkadian Parallels to Ugaritic Divine Epithets

1. ab(/n) ) (Ep. 1): abu dEnlil / abu dSîn / abu dEa (Gilg. XII, 62/63/76); [d]Anum abni (BMS 61:7). 2. ab adm (Ep. 2): abi alm t qaqq[adi] (KAR 184 r.:43); dNin-ti-ug5-ga ummi alm t qaqqadi (KAR 41, 4); ummi niš (KAR 174, IV:14). 3. ab bn il (Ep. 3): abu il ni (AG, 1–2); m r + DN; 8 m r dLisin (CT 24, 26:118); 13 m r dNin-MAR.KI-ke4 (CT 24, 48:17). 4. adn (/-km) (Ep. 7): ù.mu.un nir.gál dìm.me.er.e.ne : blum etelli il (IVR2 9:1–2); dEnlil blu šaqû etel šamê u ereti rubû bl gimri šar il ni rabûti (Hinke Kudurru, i 1–3).

conclusions

351

5. adn ilm rbm (Ep. 8): etelli il ni, bl il ni (AG, 38 and 46); il nu rabûtu; ašarid il ni rabûti (AG, 36); bl il ni rabûti (AG, 36); etelli il ni rabûti (AG, 38); šar il ni rabûti (AG, 234); migir il / il ni rabûti (ER, 163–164); nar m il ni rabûti (ER, 192); namad il ni rabûti (ER, 184). 6. [il] gr w yqr (Ep. 9): ilu gašru (BMS 21, r. 76); šarr ku bl ku gašr ku kabt ku (AKA 265 I:32); gašr r špû parša (RA 22, 170:22); šume kabtu zikri ra (3R 7:4). 7. il yb b trt (Ep. 10): dGula šibti uruIsin (PBS 1/2, 30:4); dEa u dDamkina

šib apsî rabî (5R 33 VII 39–41); dAššur ilu ru šib É. UR.SAG. KUR.KUR.RA (AOB 1, 64:48). 8. il mlk (Ep. 11), blt mlk (Ep. 34) and mlk (Ep. 75) : dEa šarru malku (BWL, 126:24); ša dEa šarru malku uštabnû kališ paqdakka (CAD Š/2, 103). 9. il šr (Ep. 12): rubû (AG, 170–172; CAD, R, 399); etellu (AG, 38–39; CAD, E, 381–382). 10. il p b hdry (Ep. 13): dEa d in dni qereb apsî (KAR 361:9); šib apsî rabî (5R 33 VII 39–41). 11. aliy qrdm (Ep. 14): qarr du lû (BE 17, 24:2); qaritta m rat dSîn ilta telta (KAR 158, II:16); lât gimir il (CAD, L, 160; AG, 116); dandan il ni (ADD 641, 5); dannum ina il (CH XLIV, 25); dNergal gašri il ni ašu (CT 34, 8:25). 12. aliyn bl (Ep. 15): gašru; kaškaššu; pungulu kubukkuš (AG, 249); teltu d Ištar (AHw, 1345). 13. ilš ngr bt bl (Ep. 16) and ngr il ilš (Ep. 79): n gir il ni (KAV 154:9); d GÚ.AN.NA sassukkat il n girat dAnim (YOS 11, 23:14); n gir ekalli (CAD, N/1, 118, meaning 2c); digi-sig7-sig7 lúnu-giškiri6 den.lil.lá (BBR 27:7); 3 mualdim-gal An-na-ke4 (An = sA-nu-um, I: 85–88 [Litke (1998), 30]); 7 atê [ša] dEreškigal (AfO 19, 117:24); agrig denlil. lá (An = dA-nu-um, I: 289 [Litke (1998), 54]); ddayy n ša bt Aššur (Tallqvist [1932], 68–69). 14. ilt (Ep. 17): iltum rabtum (AG, 15–16 and CAD, I/J, 89–90). 15. um ilm (Ep. 19): ummi il ni (AG, 22); ummi il ni rabûti (KAR 349,5); b nt il ni rabûti (ABRT I 77). 16. um um (Ep. 20): an ku AD(ab)-ka AMA(umm )-ka (SAA 9, 2 III: 26’); att ma kma abi u ummi ina p niš tabašši (BMS 12:34). 17. in d lnh (Ep. 24): l šan n; gašru massê l šan n (BAM 339:35’); ša ina napar il m iru l išû (Böllenrücher Nergal p. 50:7). 18. bn il (Ep. 26), bn ilm mt (Ep. 27), bn dgn (Ep. 28) and bt il bb (Ep. 36): m r DN; m rat dAnu (Biggs [1967], 18–19; AG, 119–124; CAD, M/1, 313; and ER, 159f ).

352

conclusions

19. bn ilm mt (Ep. 27), ydd il zr (Ep. 62) and mdd ilm mt (Ep. 71): nam. tar dumu ki.ág.gá den.líl.lá : Namtaru m ru nar m dEnlil (CT 16, 12: 5/7). 20. bny bnwt (Ep. 29): b n binûti (PSBA 20, 158:14); b nû nabnt (// p tiq kullat mimma šumšu (Borger, Esarh. 79:4:); p tiqat nabnte (4R2 56 ii:10; 5R 66 i: 21); b nât ili u amli (KAR 227, 15). 21. bl gml (Ep. 30): bl giškakki (AfO 12, 143:18; Šurpu IV, 96); bl gišai (Šurpu IV 97); šât ai (KAR 158 r. ii 33); birU.ENxGAN2-tenû : šibirru (see CAD, Š/2, 377–378, meanings 1a–b); su8.ba šibir.ra.a.na dè.mu.un.gi4.gi4 : rû ina šibirrišu lidkši (ASKT, 125, r. 15–16); gišau išartu murappišat miri šibirru l p dû ana šumqut z ir (OIP 2, 85:5); d Nusku n ši gišai ellete (KAH 2 89:11); gišau ša martê; ša gišai ša martê turuk l tallak (Maqlû I 66; Cf Ford [2002b], 169–174 and RlA, 7, 436, §6). 22. blkm (Ep. 31): bl il ni (ABRT I 23: II, 25). 23. blt drkt (Ep. 32): našât ma . . . bltu šarrtu (ABRT I 29:3). 24. [b]lt kp (Ep. 33): bl kub/pši (ABL 43, r. 16); št kub/pši (AKA 34 I 55); bl agê (CAD, A/1, 154–155); ištar kubši (Maqlû IX, 49); ištar kubši kini ša di teppuš (CAD, K, 485–486); bl qarn (CAD, Q , 137). 25. blt šmm rmm (Ep. 35): Šamaš ša šamê (Studia Mariana 43:3.); ašarid aka šr šam  (CT 15 4 II 3). 26. bt ar (Ep. 37): Blet nrim (YOS 10, 51 iii 22; ibid., 52 iii 22). 27. bt rb (Ep. 39): nalši m r t (DUMU.SAL) dAnim l tumaššar (Biggs [1967], 18:7). 28. btlt(m) (Ep. 40): išaalki ardat (VAS 10, 214 VI 40). 29. btlt nt (Ep. 41): (w)ardatum; ki.sikil dInnin an.na : ardatum dIštar (SBH p. 98 r. 17–18). 30. dgy art (Ep. 45) and dgy rbt art ym (Ep. 46): dPAP.UL.E.GAR.RA b iru udu šlil ( JRAS Cent. Supp. pl. 9 vi 31), lúb ir meš ša dblti ša Urukki (BIN 1 30:7–8). 31. hyn d rš yd(m) (Ep. 48): mdû nik[l ]ti (3R 7 I 2), apkal nikl ti (Bauer Asb. 2 76 / 1R 35 No. 2:3), bl nikl ti (AfO 18, 386:22). 32. zbl bl (Ep. 49): rubû dMarduk (Cagni Erra I 190); rubû Nudimmud (Borger Esarh. 82 r. 11). 33. zbl bl ar (Ep. 50): dEnlil bl šamê u eretim (CH i, 5); rubû bl gimri (Hinke Kudurru i 2 [CAD, R, 399]). 34. zbl yr (Ep. 52): mutanpu špû etellu dSîn . . . rubû špû (Perry, Sin No. 5a:3–4). 35. rn br(m) (Ep. 55): mašmaš šipu Asallui (IVR2 56 III 49). 36. tk dgn (Ep. 57): ilitti dAššur (K 100, 11).

conclusions

353

37. ybmt (/ymmt) limm (Ep. 60): darpantu bltu rabtu rat dEnbilulu kallat d Nudi[mmud] (ABRT 1, 31 r. 22); kallat É.SAG.ILA2 (Streck Asb. 286 r. 14). 38. ydd (Ep. 61), ydd il zr (Ep. 62), mdd il ym (Ep. 69), mdd ilm arš (Ep. 70) and mdd ilm mt (Ep. 71): namaddu; nar mu; migru; namaddi dAššur (AKA 62 IV 35); nar m dEnlil (Laessøe, Bit Rimki, 57:54); dŠamši migir d [. . .] (Schollmeyer, Nr. 32, 4). 39. klbt ilm išt (Ep. 64): [k]alab ummu littaka Gira b nû[ka . . .] aka nablu muammiu mšâti [. . .] (BWL, 196:19–20). 40. lpn(/l pn) il d(/ ) pid (Ep. 66): rmnû libbuk (AfO 19 56:17); kabtat q ssu libbašu rmnî (AnSt 30 105:33); pdû lipdânni (OrNS 36, 10: r. 10’); rmnû g mil napš ti muballi m[tt]u ( JRAS Cent. Supp. pl. 2:6); ilu rmnû (Iraq 24 93:7). 41. mhr bl (Ep. 72), mhr nt (Ep. 73) and rpu bl (Ep. 97): qarr du; dningír-sú ur-sag den-líl-ra (SAK 28a, 1–2); uku.uš dutu.ke4 : rdû dŠamaš (KAV 64, IV 9–15). 42. mhr št (Ep. 74):  bê (ERIN2MEŠ) su-tu-úKI (Idrimi inscription, line 15);  bê (LÚ.MEŠERIN2MEŠ) sú-u-tù (EA 169:25); dNanâ dSutti (KB VI/2, 36, r. 21); dSumuqan(GÌR) ša Sutî (CT 24, 42: 91–92). 43. mlk (Ep. 75) and mlkn (Ep. 75): šar il ni (AG, 234–236; CAD, Š/2, 104, meaning 1m5’); dMarduk-ma šarru (En. el. IV:28, Cf. RSP 3, III:1b–d). 44. mlk q (Ep. 77): šar egal[li] (MDP 2, 116:6 [cf. CAD, Š/2, 104]. 45. mt mt (Ep. 78): dam.nita(mu-ut) dNin.kilim.ke4 (An : dA-nu-um, V, 38 [Litke [1998], 172). 46. nyr rbt (Ep. 81): munammir Igigi u Anunnaki š kin namirtu ana niš apâti (RA 49, 38:32); mušnammir eretim rapaštim (BWL, 136: 177); dŠamašmunammer (Studies Landsberger 49:74); nannaru (VAS 10 215 r. 24 [CAD N/1, 261]). 47. nyr šmm (Ep. 82): munawwir šamê u eretim (AG, 140, 445); nannar šamê (CAD, N/1, 260); nr šamê nisti (Streck Asb. 288:5). 48. nmn ilm (Ep. 83) and nmt (bn) at bl (Ep. 84): damqu dGiš-gím-maš (Gilg. VII 138); [dam]q ta dEnkidu k ili tabašši (Gilg. I 207); šurria bantu šurbâ ruuntu (BA 5 628, No. 4 iv 14 [cf. CAD, R, 427]); gašri il ni ašu (RA 21: 131, 25); ša . . . ina ištar ti šturat nabnssa (AKA 206 I 1–2). 49. nrt il(m) špš (Ep. 85): nr il Šamaš (Streck Asb. 30 iii 113); Šamaš nr il (Streck Asb. 30 iii 113 and Borger Esarh. 46 ii 33); dASARI.ALIM. NUN. NA karbu nr abi lidi[šu] (En. el. VII 5 [CAD N/2, 348]). 50. lm dtm (Ep. 90): apkal il mdê mimma šumšu (CH XLIX, 101–102). 51. lmt (Ep. 91): ardatu (CAD, A/2, 243; AG, 32).

354

conclusions

52.  rrt la šmm (Ep. 92): [m]ušami kma nabli eretim rapaštim (Lambert (1960), 136, line 179); blu gitm lum [ša emqu] rašbu dayy n emq [n r] it (KAR 246:10–11); il ni gašrtu (Hinke Kudurru iv 15); kubukku teniš bail išdi[u] (CAD, E, 157, 166; CAD, I/J, 234; CAD, K, 489 [contrast CAD, B, 176]); kubukk n (CAD, K, 489); kubukk n r ti (LSS I/6, No. 8:5; reading with CAD, K, 489); emq šamê (CAD, E, 157); nr šamê; nr šam mi (AG, 133–134); [il] špûtu lûtum ša šamé u ereti (KAR 355, 10; for the reconstruction, see CAD, L, 160). 53. qnyt ilm (Ep. 93): b nât il ni (BMS 21:58); b nt il ni rabûti (ABRT I, 77:II:10), b nû il ni (En. el. II, 122 [Anšar]); b nû ili u ištari (KAR 80, 17 Šamaš). 54. rbt art ym (Ep. 94): ummu rabtu (AG, 22–23); (bltu) rabtu (AG, 62–63, 170). 55. rkb rpt (Ep. 96): r kib mu rabûtu (CT 15, 15:7). 56. šly d šbt rašm (Ep. 101): šitluu; šulluu; Nudimmud ša abbšu š lissunu šûma (En. el. I:17); ru 7 qaqqad šu (MUŠ 7 SAG.DU.MEŠ-šú) (CT 40, 24 [K. 6294], line 4); ru 2 qaqqad šu (CT 40, 24 (K. 6294), lines 1–3.); ša kma mušmai seba qaqqad šu (Angim [ed. Cooper], line 138 [cf. CAD, M/2, 278]). 57. špš lm (Ep. 102): dšamaš d rtu (EA 155:6 and 47); šarru d rû (Seux, ER, 70, 297; CAD, D, 116). 58. p nhr (Ep. 105): dayy nu; š piu; di-ku5 ka-lam-ma-gé : dayy n m ti (ABRT I 20, 24) (Sumerian-Akkadian). 59. pn (Ep. 106): dayy num; š pium; š pi il u awltim and š pi il (Syria 32 12 i 3 and 17 v 13; cf. CAD, Š/1, 459). 60. r (Ep. 107): šru; rmu; šr šam i (CT 15 4 ii 3). 4.2

Biblical Parallels to Ugaritic Divine Epithets

1. ab šnm (Ep. 5): ˆymwy qyt[ (Dan. 7:9, 13, 22) (Biblical Aramaic). 2. adn (Ep. 7) and adnkm (Ep. 7): ˆwdah (e.g., Ex. 23:17; 34:23); ynwda (passim, especially as the qere for the tetragrammaton). 3. [il] gr w yqr (Ep. 9): dwbkw z[ (Ps. 63:3 and, in reverse order, Ps. 29:1) (Biblical Hebrew); arqyw apqt (Dan. 2:37; cf. Dan. 4:27) (Biblical Aramaic). 4. il mlk (Ep. 11), mlk (Ep 75) and mlkn (Ep. 75): òh lmh (Ps. 98:6); wrmz . . . μyhla rah lk lm yk wrmz wnklml wrmz wrmz μyhla (Ps. 47:7–8). 5. il šr (Ep. 12): lwdgh rch (Dan. 12:1), abxh rc (Dan. 8:11); μyrc rc (Dan. 8:25).

conclusions

355

6. il p b hdry (Ep. 13): twrtv[b bvwyh μyaprh rtym ˆvbh lm gw[ y[rdabw ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12). 7. ilt dynm (Ep. 18): ˆwdyx yhla ( Judg. 10:6). 8. um um (Ep. 20): ynpsay òhw ynwbz[ ymaw yba yk (Ps. 27:10). 9. amt art (Ep. 22) and amt yr (Ep. 23): yrc tjpv rgh (Gen. 16:8). 10. in d lnh (Ep. 24): yl[ lb ytbwf hta yja òhl trma (Ps. 16:2). 11. bn br (Ep. 42) // bn qltn (Ep. 43): ˆwtlq[ vjn // jrb vjn (Isa. 27:1). 12. dmrn (Ep. 47): trmzw yz[ (Ex. 15:2; Isa. 12:2; Ps. 118:14). 13. zbl bl (Ep. 49): lbz tyb (1Kgs. 8:13 // 2Chr. 6:2). 14. zbl mlk llmy (Ep. 53): μlw[l lm òh bvyw bvy lwbml òh (Ps. 29:10). 15. rn br(m) (Ep. 55) and lm dtm (Ep. 90): rbj rbj // yd[ny (Deut. 18:10–11). 16. ybmt (/ymmt) limm (Ep. 60): μymal (Ps. 9:9; 67:5). 17. ydd il zr (Ep. 62): hydydy (Deut. 33:12). 18. lpn (/l pn) il d (/ ) pid (Ep. 66): μwjrw ˆwnj (Ex. 34:6; Jonah 4:2; Ps. 86:15). 19. lpn w qdš (Ep. 67): vwdq (Isa. 40:25; Hab. 3:3; Job 6:10); larcy vwdq (e.g., Isa. 5:24; Ps. 71:22) and vwdqh lah (Isa. 5:16). 20. nhr il rbm (Ep. 80) // tnn ištm lh (Ep. 104) // bn qltn (Ep. 43) // šly d šbt rašm (Ep. 101) // mdd ilm arš (Ep. 70): ˆtya twrhn // ljnw ˆy[m // ˆtywl yvar // μynynt yvar // μy (Ps. 74:13–15); (tjd/tw)rhn // μy (Ps. 89:26); μyrhn // μyrhn // μy (Hab. 3:8); μybr μym (Ps. 29:3; 93:4); μybrhw μymwx[h rhnh ym (Isa. 8:7); μybr μym// twrhn (Cant. 8:7); μwht hbr (Isa. 51:10; Amos 7:4; Ps. 36:7). 21. nyr rbt (Ep. 81): ldgh rwamh . . . ˆfqh rwamh (Gen. 1:16). 22. ly (Ep. 87): wyl[ (Deut. 33:12; 1Sam. 2:10). 23. tr r (Ep. 89): . . . wlky alw wlvky ypdr ˆk l[ yr[ rwbgk ytwa òhw ( Jer. 20:11); yr[ // rwbg (Isa. 49:25). 24. lmt (Ep. 91): . . . ˆb tdlyw hrh hml[h hnh (Isa. 7:14). 25. qnyt ilm (Ep. 93): raw μymv hnq (Gen. 14:19, 22); nq yba awh awlh (Deut. 32:6); ynnq òh (Prov. 8:22). 26. rkb rpt (Ep. 96): twbr[b bkr (Ps. 68:5) and μrq ymv ymvb bkr (Ps. 68:34). 27. rpu mlk lm (Ep. 98): μlw[ lm ( Jer. 10:10; cf. Ps. 10:16). 28. ršp bi (Ep. 100): twabx òh (Isa. 1:24); hmjlm vya (Ex. 15:3). 29. šly d šbt rašm (Ep. 101): μynynt yvar (Ps. 74:13); ˆtywl yvar (Ps. 74:14). 30. tnn ištm lh (Ep. 104): . . . wflmty va ydwdyk wklhy μydypl wypm axy wypm bhlw fhlt μyljg wvpn ( Job 41:11–13).

356

conclusions

31. p nhr (Ep. 105): ˆyd; fpv (Judg. 11:27; 1Sam. 24:16; Isa. 33:22; Ps. 9:5; 50:6; 68:6; 75:8); rah lk fpv (Gen. 18:25); rah fpv (Ps. 94:2). 32. pn (Ep. 106): wn[yvwy awh wnklm òh wnqqjm òh wnfpv òh yk (Isa. 33:22). 4.3 1. 2. 3. 4. 5.

6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22.

Arabic Parallels to Ugaritic Divine Epithets ab adm (Ep. 2):

 un li-alqihi. ab šnm (Ep. 5): qadmun. adn / adnkm (Ep. 7) and blkm (Ep. 31): rabbun. [il] gr w yqr (Ep. 9): q dirun; azzun; qawiyyun. il mlk (Ep. 11), mlk (Ep. 75) and mlkn (Ep. 75): fata l allahual-maliku al- aqqu (Q. 20:114; 23:116); . . . al-maliki l-quddsi l-azzi l- akmi (Q. 62:1); maliki n-n si (Q. 114:2); maliki yaumi l-dni (Q. 1:3). aliy qrdm (Ep. 14) and aliyn bl (Ep. 15): q dirun; azzun; qawiyyun. in d lnh (Ep. 24): alla  laysa fawqahu šayun; al-aliyyu. bny bnwt (Ep. 29):  liqun; b riun; f irun; All hu  liqu kulli šayin (Q. 6:102; 13:16; 39:62; 40:62). bt ar (Ep. 37): Allahu nru s-samaw ti wa-l-ari (Q. 24:35). hyn d rš yd(m) (Ep. 48): almun. zbl bl ar (Ep. 50): rabbu s-samaw ti wa-l-ari wa-m baynahum (Q. 37:5; 38:66). zbl mlk llmy (Ep. 53) and rpu mlk lm (Ep. 98): b qin; abadiyyun.

yly (Ep. 54):  l- ayli; allahumma al- ayli š-šaddi; l ayla (/ awla) wa-l quwwata ill bi-ll hi. lpn/l pn il d/ pid (Ep. 66): ar-ra m nu r-ra mu. lpn w qdš (Ep. 67): quddsun. nyr šmm (Ep. 82): nru as-samaw ti wa l-ari nmn ilm (Ep. 83) and nmt (/bn) at bl (Ep. 84): inna ll ha amlun yu ibbu l-am la ( adth Muslim). ly (Ep. 87): al-aliyyu; alla  laysa fawqahu šayun (T  al-ars, XIX, 699); wa-huwa l-aliyyu l-a mu (Q. 2:255). tr r (Ep. 89): q dirun; azzun; qawiyyun. lm dtm (Ep. 90): almun; akmun. qnyt ilm (Ep. 93):  liqun, b riun. pn (Ep. 106): akamun; dayy nun.

conclusions 4.4 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15.

16. 17. 18.

19. 20. 21.

357

Other Parallels to Ugaritic Divine Epithets ab / abn (Ep. 1): abma (Emar). ab bn il (Ep. 3): a-mu dingir-dingir-dingir (Eblaite). ab nšrm (Ep. 4): BE Ámušen-Ámušen (Eblaite). adn / adnkm (Ep. 7): dn; [l]rbt ltnt pnbl wldn lbl mn (Phoenician/ Punic). adn ilm rbm (Ep. 8): en dingir gal-gal-e-ne (Sumerian). ilš ngr bt bl (Ep. 16) and ngr il ilš (Ep. 79):   (Hesiodus, Opera et Dies, 80), (Greek). um um (Ep. 20): pln bl ldnnym lb wlm (KAI 26 A I:3) (Phoenician). blt šmm rmm (Ep. 35): šmm rmm (KAI 15) (Phoenician); nbt pt (Egyptian). bn qltn (Ep. 43): kurk ytny a(y)k ewy dm dršep metawqed napšeh (Payne Smith, Thesaurus, 2963). gmr hd (Ep. 44): ršp (h)mkl (Phoenician). zbl bl (Ep. 49):   (version of Symmachus to 2Kgs. 1:2ff.);   (Matt. 10:25; 12:24,27; Mark 3:22; Luke 11:15,18–19). zbl ym (Ep. 51): amyd arc ((Bavli ullin, 41b); hrç l[ [çwhy òr rzg hy[lbw amyd (Palestinian Talmud, San 25d[27–28]) (Talmudic). mhr bl (Ep. 72), mhr nt (Ep. 73), and rpu bl (Ep. 97): dnin-gír-sú ursag den-líl-ra (SAK 28a, 1–2) (Sumerian). mlk q (Ep. 77): dEN.GURUN; (5-àm dingir gurun.a.ke4) in AN : dAnu-um, II: 394–401 (Litke [1998], 112) (Hittite). qnyt ilm (Ep. 93): xra nq [la] (Inscription from Jerusalem); l qn r (KAI 26A iii 18) (Phoenician inscription of Azatiwada ); l qn r (KAI 129:1) (Neo-Punic inscription from Leptis Magna); lqnr / lqwnr (Aramaic texts from Palmyra); blu qni (Emar); bny šwmy wrq (Ginza Yamina) (Mandaic); μ  (Greek). rbt art ym (Ep. 94): hrbt blt gbl (KAI 10:2,15); lrbt lm wlrbt lblt (KAI 83:1) (Phoenician/Punic). dBAD.AL6 kalam-tim (Eblaite). ršp bi (Ep. 100): dLAMMA KI.KAL.BAD (Hittite). šly d šbt rašm (Ep. 101): dyw šly (DC 43[R] J, 77) (Mandaic); tnyn hw br nš byš // šwb ryšwt tl3 // šwb tl3 ryšwt (Ginza Smala [ed. Petermann], 84:25–85:3) (Late Mandaic literature). špš lm (Ep. 102): šmš lm (KAI 26A iii 19) (Phoenician Inscription). p nhr (Ep. 105): di-ku5 kalam-ma-ke4 (ABRT I 20, 24) (Sumerian). r (Ep. 107): k3 (Egyptian).

APPENDIX ONE

A GLOSSARY OF THE COMPONENTS OF THE DIVINE EPITHETS IN THE UGARITIC TEXTS (WITH LISTINGS OF ALL EPITHETS IN WHICH EACH COMPONENT OCCURS) I. ab “father” 1. ab / abn (Ep 1) 2. ab adm (Ep 2) 3. ab bn il (Ep 3)

[abu / abna/u] [abu adami] [abu bin ili]

4. 5. 6. 7.

[abu ni/ašar ma] [abu šan ma] [ôru abhu] [ôru abya . . . ilu]

8.

“father” / “our father” “father of mankind” “father of the children of Ilu” ab nšrm (Ep 4) “father of raptors” ab šnm (Ep 5) “father of years” r abh (Ep 108) “the bull, his father” r aby(/k/h) il (Ep 109) “the bull, my(/your/ his/her) father, Ilu” r il aby(/k/h/n) (Ep 110) “the bull, Ilu, my (/your/his/her/our) father”

[ôru Ilu abya . . .]

II. ad “father” 1. ad ad (Ep 6)

“father! father!”

[adu adu]

III. adm “mankind” 1. ab adm (Ep 2)

“father of mankind”

[abu adami]

IV. adn “lord (/ father [?])” 1. adn / adnkm (Ep 7) 2. adn ilm (/ rbm) (Ep 8)

“lord” / “your lord” “lord of the (/ great) gods”

[adnu(/kum[u])] [adnu il ma (/ rabb ma)]

V. a “brother” 1. šr ayh (UE)

“the chief of his brothers”

[šarru a hu]

360

appendix one VI. at “sisters”

1. nmt (/ bn) at bl (Ep 84) “the loveliest of (/ among) the sisters of Balu”

[na matu (/ bêna) ati bali]

VII. il “Ilu” 1. ab bn il (Ep 3) 2. 3. 4. 5. 6.

il mlk (Ep 11) il šr (Ep 12) bn il (Ep 26) bn ilm mt (Ep 27) bt il bb (Ep 36)

7. ydd il zr (Ep 62) 8. klbt ilm išt (Ep 64) 9. mdd il ym (Ep 69) 10. mdd ilm arš (Ep 70) 11. mdd ilm mt (Ep 71) 12. gl il tk (Ep 86) 13. r aby(/k/h) il (Ep 109) 14. r il aby(/k/h/n) (Ep 110)

“father of the children of Ilu” “Ilu the king” “Ilu the prince” “the son of Ilu” “the son of Ilu, Môtu” “the daughter of Ilu, bb (Flame)” “the beloved of Ilu, the hero” “the bitch of Ilu, Iš tu (Fire)” “the beloved of Ilu, Yammu” “the beloved of Ilu, Arš” “the beloved of Ilu, Môtu” “the calf of Ilu, tk” “the bull, my (/your/ his/her) father, Ilu” “the bull, Ilu, my (/your/his/her/our) father”

[abu bin ili] [ilu malku] [ilu šarru] [binu ili] [binu ilima môtu] [bittu ili abibu (?)] [yad/ du ili az ru] [kalbatu ilima iš tu] [mê/ôda/du ili yammu] [mê/ôda/du ilima arš] [mê/ôda/du ilima môtu] [iglu ili tk] [ôru abya . . .ilu] [ôru ilu abya . . .]

VIII. il “god, divine” 1. adn ilm (/ rbm) (Ep 8) 2. [il ] gr w yqr (Ep 9) 3. il yb btrt (Ep 10)

“lord of the (/ great) gods” “the powerful and august [god]” “the god who sits (enthroned) in Atartu”

[adnu il ma (/ rabb ma)] [ilu gaaru wa yaqaru] [ilu yibu bi atarti]

a glossary of the components of the divine epithets 4. il p b hdry (Ep 13) 5. um ilm (Ep 19) 6. lpn(/l pn) il d(/ ) pid (Ep 66) 7. ngr il ilš (Ep 79) 8. nhr il rbm (Ep 80) 9. nmn ilm (Ep 83) 10. nrt il(/m) špš (Ep 85) 11. qnyt ilm (Ep 93) 12. r il d pid (Ep 111)

“the god who judges (/ rules) in Hidrayu” “the mother of the gods” “the sagacious one, the god of mercy” “the divine herald, Ilš” “Naharu, the god of the immense (waters)” “the most handsome of the gods” “the lamp of the gods, Šapšu” “the creatress of the gods” “the bull, the god of mercy”

361

[ilu pi u bi hidrayi] [ummu il ma] [la apnu ilu : pa di (?)] [ngiru ili Ilš] [naharu ilu rabb ma] [numnu il ma] [nr(a)tu ili (/il ma) šapšu] [qniyatu il ma] [ôru ilu d pa di (?)]

IX. aliy “mighty” 1. aliy qrdm (Ep 14)

“the mightiest of the heroes”

[al yu qarrd ma]

X. aliyn “the mighty one” 1. aliyn bl (Ep 15)

“Balu the mighty one” [al ynu balu] XI. ilš “Ilš”

1. ilš ngr bt bl (Ep 16) 2. ngr il ilš (Ep 79)

“Ilš, the herald of the [Ilš ngiru bêti bali] house of Balu” “the divine herald, Ilš” [ngiru ili Ilš] XII. ilt “goddess”

1. ilt (Ep 17) 2. ilt asrm (UE)

“the goddess” “the goddess of the captives”

[il(a)tu] [il(a)tu as r ma]

362 3. ilt mgdl (UE) 4. ilt dynm (Ep 18)

appendix one “the goddess of the [il(a)tu magdali] watchtower” “the goddess of Sidon” [il(a)tu idynima] XIII. um “mother”

1. um ilm (Ep 19) 2. um um (Ep 20) 3. um nšrm (Ep 21)

“the mother of the gods” “mother, mother” “mother of raptors”

[ummu il ma] [umm umm ] [ummu ni/aÓar ma]

XIV. amt “maidservant” 1. amt art (Ep 22) 2. amt yr (Ep 23)

“maidservant of Airatu” “maidservant of Yariu”

[amatu airati] [amatu yarii]

XV. in “there is none” 1. in d lnh (Ep 24)

“without equal (lit. there is none above him)”

[êna d alê/ an(n)ahu]

XVI. asrm “captives, prisoners” 1. ilt asrm (UE)

“the goddess of the captives (?)”

[ilatu as r ma]

XVII. azt “. . .” 1. mlk azt (Ep 76)

“the (divine) patron of . . .”

[malku . . .]

XVIII. ar “light” 1. bt ar (Ep 37)

“disperser of light”

[bittu ri]

a glossary of the components of the divine epithets

363

XIX. ar “world” 1. zbl bl ar (Ep 50)

“the prince, lord of the earth”

[zi/ublu balu ari]

XX. arš “Arš” 1. mdd ilm arš (Ep 70)

“the beloved of Ilu, Arš”

[mê/ôda/du ilima arš]

XXI. išt “re; Iš tu (Fire)” 1. klbt ilm išt (Ep 64)

“the bitch of Ilu, Iš tu (Fire)” “the dragon of the two ames”

2. tnn ištm lh (Ep 104)

[kalbatu ilima iš tu] [tunnanu iš tmi lahu]

XXII. art “Airatu” 1. amt art (Ep 22) 2. art rbt (Ep 25) 3. dgy art (Ep 45) 4. dgy rbt art ym (Ep 46) 5. rbt art ym (Ep 94)

“maidservant of Airatu” “Airatu the lady” “the sherman of Airatu” “the sherman of the lady Airatu of the sea” “the lady Airatu of the sea”

[amatu airati] [airatu rabbatu] [daggyu airati] [daggayu rabbati airati yammi] [rabbatu airatu yammi]

XXIII. b hdry “in Hidrayu” 1. il p bhdry (Ep 13)

“the god who judges (/ rules) in Hidrayu”

[ilu pi u bi hidrayi]

XXIV. b trt “in Atartu” 1. il yb btrt (Ep 10)

“the god who sits (enthroned) in Atartu”

[ilu yibu bi atarti]

364

appendix one XXV. bn “son”

1. ab bn il (Ep 3)

“father of the children of Ilu” “the son of Ilu” “the son of Ilu, Môtu” “the son of Dagnu”

2. bn il (Ep 26) 3. bn ilm mt (Ep 27) 4. bn dgn (Ep 28)

[abu bin ili] [binu ili] [binu ilima môtu] [binu dagni]

XXVI. bn “among” 1. nmt (/ bn) at bl (Ep 84)

“the loveliest of (/ among) the sisters of Balu”

[na matu (/ bêna) ati bali]

XXVII. bnwt “created ones, creatures” 1. bny bnwt (Ep 29)

“the creator of creatures”

[bniyu banwti]

XXVIII. bny “creator” 1. bny bnwt (Ep 29)

“the creator of creatures”

[bniyu banwti]

XXIX. bl “Balu” 1. aliyn bl (Ep 15) 2. ilš ngr bt bl (Ep 16) 3. 4. 5. 6.

zbl bl (Ep 49) tnm bl (Ep. 59) mhr bl (Ep 72) nmt (/ bn) at bl (Ep 84)

7. rpu bl (Ep 97)

“Balu the mighty one” “Ilš, the herald of the house of Balu” “prince Balu” “son-in-law of Balu” “the warrior of Balu” “the loveliest of (/ among) the sisters of Balu” “the hero of Balu”

[al ynu balu] [Ilš ngiru bêti bali] [zi/ublu balu] [atanuma bali] [mha/iru bali] [na matu (/ bêna) ati bali] [rapau bali]

XXX. bl “lord, master, possessor” 1. bl gml (Ep 30)

“possessor of the gamlu-staff ”

[balu gamli]

a glossary of the components of the divine epithets 2. blkm (Ep 31) 3. zbl bl ar (Ep 50)

“your (pl.) master” “the prince, lord of the earth”

365

[balukum(u)] [zi/ublu balu ari]

XXXI. blt “lady, mistress, possessor” 1. blt btm/bhtm/bwtm (UE) 2. blt btm rmm (UE) 3. blt drkt (Ep 32) 4. [b]lt kp (Ep 33) 5. blt mlk (Ep 34) 6. blt šmm rmm (Ep 35)

“mistress of the palace” “mistress of the lofty palace” “mistress of dominion” “[mist]ress of the kp-headdress” “mistress of kingship” “mistress of the high heavens”

[balatu bt ma . . .] [balatu bt ma rm ma] [balatu durkati] [balatu kupi] [balatu mulki] [balatu šam ma rm ma]

XXXII. br “eeing (?)” 1. bn br (Ep 42)

“the eeing (?) serpent” [banu bar u] XXXIII. bt “daughter, disperser”

1. bt il bb (Ep 36) 2. bt ar (Ep 37) 3. bt ybdr (Ep 38) 4. bt rb (Ep 39)

“the daughter of Ilu, bb (Flame)” “disperser of light” “disperser (/ daughter) of ybdr” “disperser of showers”

[bittu ili abibu (?)] [bittu ri] [bittu ybdr] [bittu rabbi]

XXXIV. bt “house, palace, temple” / btm / bhtm / bwtm “palace” 1. ilš ngr bt bl (Ep 16) 2. blt btm/bhtm/bwtm (UE) 3. blt btm rmm (UE)

“Ilš, the herald of the house of Balu” “mistress of the palace” “mistress of the lofty palace”

[Ilš ngiru bêti bali] [balatu bt ma . . .] [balatu bt ma rm ma]

366

appendix one XXXV. btlt “maiden”

1. btlt(m) (Ep 40) 2. btlt nt (Ep 41)

“maiden” “the maiden Anatu”

[batl(a)tu(ma)] [batl(a)tu anatu]

XXXVI. bn “serpent” 1. bn br (Ep 42) 2. bn qltn (Ep 43)

“the eeing (?) serpent” [banu bar u] “the twisting [banu aqallatnu] (/ twisted) serpent” XXXVII. gml “gamlu-staff ”

1. bl gml (Ep 30)

“possessor of the gamlu-staff ”

[balu gamli]

XXXVIII. gmr “annihilator” 1. gmr hd (Ep 44)

“the annihilator Haddu”

[gammru haddu]

XXXIX. gr “strong, powerful” 1. [il] gr w yqr (Ep 9) 2. nt gr (Ep 88)

“the powerful and [ilu gaaru wa august [god]” yaqaru] “Anatu the powerful” [anatu gaara]

XL. d rš “dexterous” (cf. LVIIa. rš “dexterous”) 1. hyn d rš ydm (Ep 48)

“Hayynu, the one of the dexterous hands”

[hayynu d arršu yadêmi]

XLI. d lnh “equal (lit. who is above him)” 1. in d lnh (Ep 24)

“without equal (lit. there is none above him)”

[êna d alê/ an(n)ahu]

a glossary of the components of the divine epithets

367

XLII. d(/ ) pid “of mercy” 1. lpn(/l pn) il d(/ ) pid (Ep 66) 2. r il d pid (Ep 111)

“the sagacious one, the god of mercy” “the bull, the god of mercy”

[la apnu ilu : pa di (?)] [ôru ilu d pa di (?)]

XLIII. d šbt “who has seven . . .” 1. šly d šbt rašm (Ep 101)

“the dominant one [šulay u/šulayyi u d who has seven heads” šabati raaš ma] XLIV. dgy “sherman”

1. dgy art (Ep 45) 2. dgy rbt art ym (Ep 46)

“the sherman of Airatu” “the sherman of the lady Airatu of the sea”

[daggyu airati] [daggayu rabbati airati yammi]

XLV. dgn “Dagnu” 1. bn dgn (Ep 28) 2. tk dgn (Ep 57)

“the son of Dagnu” “scion of Dagnu”

[binu dagni] [at/ ku dagni]

XLVI. dmrn “the valiant one” 1. dmrn (Ep 47)

“the valiant one”

[dam rnu]

XLVII. dt(k/m) “( your/the) expert (in magic)” 1. ss dtk (Ep 58) 2. lm dtm (Ep 90)

“ as su, your expert [as su datuki (?)] (in magic)” “the youth, the expert [almu datuma (?)] (in magic)” XLVIII. drkt “dominion”

1. blt drkt (Ep 32)

“mistress of dominion” [balatu durkati]

368

appendix one XLIX. bb “9bb (Flame)”

1. bt il bb (Ep 36)

“the daughter of Ilu, bb (Flame)”

[bittu ili abibu (?)]

L. hd “Haddu” 1. gmr hd (Ep 44)

“the annihilator Haddu”

[gammru haddu]

LI. hyn “Hayynu” 1. hyn d rš ydm (Ep 48)

“Hayynu, the one of the dexterous hands”

[hayynu d arršu yadêmi]

LII. zbl “prince” 1. zbl (UE) 2. zbl bl (Ep 49) 3. zbl bl ar (Ep 50) 4. zbl ym (Ep 51) 5. zbl yr (Ep 52) 6. zbl mlk llmy (Ep 53) 7. yr zbl (Ep 63) 8. ršp zbl (Ep 99)

“the prince” “prince Balu” “the prince, lord of the earth” “prince Yammu” “prince Yariu” “the prince, the eternal king” “Yariu the prince” “Rašap the prince”

[zi/ublu] [zi/ublu balu] [zi/ublu balu ari] [zi/ublu yammu] [zi/ublu yariu] [zi/ublu malku l(e)lamiyu (?)] [yariu zi/ublu] [rašap zi/ublu]

LIII. br(m/k) “(your) spellcaster” 1. rn brm (Ep 55) 2. kr(m) brk (Ep 65)

“ôrnu, the spellcaster” “Kôaru, your spellcaster”

[ôrnu biruma] [kôaru biruki]

LIV. yly “the mighty” 1. yly (Ep 54)

“the mighty”

[ayyaliyu (?)]

a glossary of the components of the divine epithets

369

LV. rn “ôrnu” 1. rn brm (Ep 55)

“ôrnu, the spellcaster”

[ôrnu biruma]

LVI. rš “dexterous” (cf. XLIII. d rš “dexterous”) 1. rš (Ep 56)

“the dexterous one”

[arršu]

LVII. tk “scion” 1. tk dgn (Ep 57)

“scion of Dagnu”

[at/ ku dagni]

LVIII. tkk “your sire” 1. lpn tkk (Ep 68)

“the sagacious one, your sire”

[la apnu tikuki/a]

LIX. ss “ as su” 1. ss dtk (Ep 58)

“ as su, your expert (in magic)”

[as su datuki (?)]

LX. tn “son-in-law” 1. tnm bl (Ep 59)

“son-in-law of Balu”

[atanuma bali]

LXI. ybmt (/ ymmt) “(divine) sister-in-law” 1. ybmt (/ ymmt) limm (Ep 60)

“the (divine) sister-inlaw associated with the peoples (?)”

[yabimtu lum ma]

LXII. ydd “beloved” 1. ydd (Ep 61) 2. ydd il zr (Ep 62)

“the beloved” “the beloved of Ilu, the hero”

[yad/ du] [yad/ du ili az ru]

370

appendix one LXIII. ydm “two hands”

1. hyn d rš ydm (Ep 48)

“Hayynu, the one of the dexterous hands”

[hayynu d arršu yadêmi]

LXIV. yly “kinsmen” 1. šr ylyh (UE)

“the chief of his kinsmen”

[šarru ylyh(?) ]

LXV. ym “Yammu (god of the sea)” 1. zbl ym (Ep 51) 2. mdd il ym (Ep 69) 3. lm ym (UE)

“prince Yammu” “the beloved of Ilu, Yammu” “the servant (youth) (?) of Yammu”

[zi/ublu yammu] [mê/ôda/du ili yammu] [almu (?) yammi]

LXVI. ym “sea” 1. dgy rbt art ym (Ep 46) 2. rbt art ym (Ep 94)

“the sherman of the lady Airatu of the sea” “the lady Airatu of the sea”

[daggayu rabbati airati yammi] [rabbatu airatu yammi]

LXVII. ybdr “ybdr” 1. bt ybdr (Ep 38)

“disperser (/ daughter) [bittu ybdr] of ybdr” LXVIII. yqr “august”

1. [il] gr w yqr (Ep 9)

“the powerful and august [god]”

[ilu gaaru wa yaqaru]

LXIX. yr “Yariu” 1. amt yr (Ep 23) 2. zbl yr (Ep 52) 3. yr zbl (Ep 63)

“maidservant of Yariu” “prince Yariu” “Yariu the prince”

[amatu yarii] [zi/ublu yariu] [yariu zi/ublu]

a glossary of the components of the divine epithets

371

LXX. yb “the one who sits (enthroned)” 1. il yb btrt (Ep 10)

“the god who sits (enthroned) in Atartu”

[ilu yibu bi atarti]

LXXI. klbt “bitch” 1. klbt ilm išt (Ep 64)

“the bitch of Ilu, Iš tu (Fire)”

[kalbatu ilima iš tu]

LXXII. kp “the kp-headdress” 1. [b ]lt kp (Ep 33)

“[mist]ress of the kp-headdress”

[balatu kupi]

LXXIII. kr “Kôaru” 1. kr(m) brk (Ep 65)

“Kôaru, your spellcaster”

[kôaru biruki]

LXXIV. la “power” 1.  rrt la šmm (Ep 92)

“the scorcher, the power of the heavens”

[ariratu (?) laâ šam ma]

LXXV. limm “peoples (?)” 1. ybmt (/ ymmt) limm (Ep 60)

“the (divine) sister-inlaw associated with the peoples (?)”

[yabimtu lum ma]

LXXVI. lh “(belonging) to him” 1. tnn ištm lh (Ep. 104)

“the dragon of the two ames”

[tunnanu iš tmi lahu]

372

appendix one LXXVII. lpn (/ l pn) “the sagacious one”

1. lpn(/l pn) il d(/ ) pid (Ep 66) 2. lpn w qdš (Ep 67) 3. lpn tkk (Ep 68) 4. r lpn (Ep 112)

“the sagacious one, the god of mercy” “the sagacious and holy one” “the sagacious one, your sire” “the bull, the sagacious one”

[la apnu ilu : pa di (?)] [la apnu wa qadušu] [la apnu tikuki/a] [ôru la apnu]

LXXVIII. mgdl “watchtower” 1. ilt mgdl (UE)

“the goddess of the watchtower”

[il(a)tu magdali]

LXXIX. mdd “beloved” 1. mdd il ym (Ep 69) 2. mdd ilm arš (Ep 70) 3. mdd ilm mt (Ep 71)

“the beloved of Ilu, Yammu” “the beloved of Ilu, Arš” “the beloved of Ilu, Môtu”

[mê/ôda/du ili yammu] [mê/ôda/du ilima arš] [mê/ôda/du ilima môtu]

LXXX. mhr “warrior” 1. mhr bl (Ep 72) 2. mhr nt (Ep 73) 3. mhr št (Ep 74)

“the warrior of Balu” [mha/iru bali] “the warrior of Anatu” [mha/iru anati] “the Sutean warrior” [mha/iru štî] LXXXI. mlk “king; (divine) patron”

1. il mlk (Ep 11) 2. zbl mlk llmy (Ep 53) 3. mlk / mlkn (Ep 75) 4. mlk azt (Ep 76) 5. mlk q (Ep 77) 6. rpu mlk lm (98)

“Ilu the king” “the prince, the eternal king” “king” / “our king” “the (divine) patron of . . .” “the (divine) patron of (summer) fruit” “the hero, the eternal king”

[ilu malku] [zi/ublu malku l(e)lamiyu(?)] [malku / malkuna/u] [malku . . .] [malku qêi] [rapau malku lami]

a glossary of the components of the divine epithets

373

LXXXII. mt “Môtu” 1. bn ilm mt (Ep 27) 2. mdd ilm mt (Ep 71)

“the son of Ilu, Môtu” [binu ilima môtu] “the beloved of Ilu, [mê/ôda/du ilima Môtu” môtu] LXXXIII. mt “husband, man”

1. mt mt (Ep 78) 2. mtm (UE)

“husband, husband” “manly one”

[mutu mutu] [mutuma]

LXXXIV. ngr “herald” 1. ilš ngr bt bl (Ep 16)

“Ilš, the herald of the [Ilš ngiru bêti bali] house of Balu” “the divine herald, Ilš” [ngiru ili Ilš]

2. ngr il ilš (Ep 79)

LXXXV. nhr “Naharu” 1. nhr il rbm (Ep 80)

“Naharu, the god of [naharu ilu rabb ma] the immense (waters)” “judge (/ ruler) [pi u naharu] Naharu”

2. p nhr (Ep 105)

LXXXVI. nyr “luminary” 1. nyr rbt (Ep 81)

“the luminary, the lady” “the luminary of the heavens”

2. nyr šmm (Ep 82)

[nayyru rabbatu] [nayyru šam ma]

LXXXVII. nmn “handsome (one)” 1. nmn ilm (Ep 83)

“the most handsome of the gods”

[numnu il ma]

LXXXVIII. nmt “lovely, beautiful” 1. nmt (/ bn) at bl (Ep 84)

“the loveliest of (/ among) the sisters of Balu”

[na matu (/ bêna) ati bali]

374

appendix one LXXXIX. nrt “lamp”

1. nrt il(/m) špš (Ep 85)

“the lamp of the gods, [nr(a)tu ili (/il ma) Šapšu” šapšu] XC. nšrm “raptors”

1. ab nšrm (Ep 4) 2. um nšrm (Ep 21)

“father of raptors” “mother of raptors”

[abu ni/ašar ma] [ummu ni/ašar ma]

XCI. gl “calf ” 1. gl il tk (Ep 86)

“the calf of Ilu, tk”

[iglu ili tk]

XCII. ly “supreme” 1. ly (Ep 87)

“the supreme one”

[aliyyu]

XCIII. llmy “eternal” 1. zbl mlk llmy (Ep 53)

“the prince, the eternal king”

[zi/ublu malku l(e)lamiya (?)]

XCIV. llmn “eternal” 1. r llmn (UE)

“the eternal bull”

[ôru l(e)lamnu (?)]

XCV. lm “eternal” 1. rpu mlk lm (Ep 98) 2. špš lm (Ep. 102)

“the hero, the eternal king” “the eternal Šapšu”

[rapau malku lami] [šapšu lami]

XCVI. nt “Anatu” 1. btlt nt (Ep 41) 2. mhr nt (Ep 73) 3. nt gr (Ep 88)

“the maiden Anatu” [batl(a)tu anatu] “the warrior of [mha/iru anati] Anatu” “Anatu the powerful” [anatu gaara]

a glossary of the components of the divine epithets

375

XCVII. qltn “twisting (/ twisted)” 1. bn qltn (Ep 43)

“the twisting (/ twisted) serpent”

[banu aqallatnu]

XCVIII. rpt “clouds” 1. rkb rpt (Ep 96)

“rider of the clouds”

[rkibu urpti]

XCIX. r “mighty” 1. tr r (Ep 89)

“mighty Ataru”

[ataru ar u]

C. tk “tk” 1. gl il tk (Ep 86)

“the calf of Ilu, tk”

[iglu ili tk]

CI. tr “Ataru” 1. tr r (Ep 89)

“mighty (?) Ataru”

[ataru ar u]

CII. zr “hero” 1. ydd il zr (Ep 62) 2. zrm (UE)

“the beloved of Ilu, the hero” “hero”

[yad/ du ili az ru] [az ruma]

CIII. lm “youth, servant” 1. lm dtm (Ep 90) 2. lm ym (UE)

“the youth, the expert [almu datuma (?)] (in magic)” “the servant (youth) (?) [almu (?) yammi] of Yammu” CIV. lmt “maiden”

1. lmt (Ep 91)

“the maiden”

[almatu]

376

appendix one CV. bu “army”

1. ršp bi (Ep 100)

“Rašap of the army”

[rašap abai]

CVI. dynm “Sidon” 1. ilt dynm (Ep 18)

“the goddess of Sidon” [il(a)tu idynima] CVII.  rrt “scorcher”

1.  rrt la šmm (Ep 92)

“the scorcher, the power of the heavens”

[ariratu (?) laâ šam ma]

CVIII. qdš “holy” 1. lpn w qdš (Ep 67)

“the sagacious and holy one”

[la apnu wa qadušu]

CIX. qnyt “creatress” 1. qnyt ilm (Ep 93)

“the creatress of the gods”

[qniyatu il ma]

CX. q “(summer) fruit” 1. mlk q (Ep 77)

“the (divine) patron of (summer) fruit”

[malku qêi]

CXI. qrdm “heroes” 1. aliy qrdm (Ep 14)

“the mightiest of the heroes”

[al yu qarrd ma]

CXII. rašm “heads” 1. šly d šbt rašm (Ep 101)

“the dominant one [šulay u/šulayyi u d who has seven heads” šabati raaš ma]

a glossary of the components of the divine epithets

377

CXIII. rb “showers” 1. bt rb (Ep 39)

“disperser of showers” [bittu rabbi] CXIV. rbm “great; immense (waters)”

1. adn ilm (/ rbm) (Ep 8) 2. nhr il rbm (Ep 80)

“lord of the (/ great) [adnu il ma gods” (/ rabb ma)] “Naharu, the god of [naharu ilu rabb ma] the immense (waters)” CXV. rbt “lady”

1. art rbt (Ep 25) 2. dgy rbt art ym (Ep 46) 3. nyr rbt (Ep 81) 4. rbt art ym (Ep 94) 5. rbt špš (Ep 95) 6. špš rbt (Ep 103)

“Airatu the lady” “the sherman of the lady Airatu of the sea” “the luminary, the lady” “the lady Airatu of the sea” “the lady Šapšu” “Šapšu the lady”

[airatu rabbatu] [daggayu rabbati airati yammi] [nayyru rabbatu] [rabbatu airatu yammi] [rabbatu šapšu] [šapšu rabbatu]

CXVI. rkb “rider” 1. rkb rpt (Ep 96)

“rider of the clouds”

[rkibu urpti]

CXVII. rmm “high, lofty” 1. blt btm rmm (UE) 2. blt šmm rmm (Ep 35)

“mistress of the lofty palace” “mistress of the high heavens”

[balatu bt ma rm ma] [balatu šam ma rm ma]

CXVIII. rpu “hero” 1. rpu bl (Ep 97) 2. rpu mlk lm (98)

“the hero of Balu” “the hero, the eternal king”

[rapau bali] [rapau malku lami]

378

appendix one CXIX. ršp “Rašap”

1. ršp zbl (Ep 99) 2. ršp bi (Ep 100)

“Rašap the prince” “Rašap of the army”

[rašap zi/ublu] [rašap abai]

CXX. šly“dominant” 1. šly d šbt rašm (Ep 101)

“the dominant one [šulay u/šulayyi u d who has seven heads” šabati raaš ma]

CXXI. šmm “sky, heavens” 1. blt šmm rmm (Ep 35) 2. nyr šmm (Ep 82) 3.  rrt la šmm (Ep 92)

“mistress of the high heavens” “the luminary of the heavens” “the scorcher, the power of the heavens”

[balatu šam ma rm ma] [nayyru šam ma] [ariratu (?) laâ šam ma]

CXXII. šnm “years” 1. ab šnm (Ep 5)

“father of years”

[abu šan ma]

CXXIII. špš “apšu” 1. nrt il(/m) špš (Ep 85) 2. rbt špš (Ep 95) 3. špš lm (Ep 102) 4. špš rbt (Ep 103)

“the lamp of the gods, Šapšu” “the lady Šapšu” “the eternal Šapšu” “Šapšu the lady”

[nr(a)tu ili (/il ma) šapšu] [rabbatu šapšu] [šapšu lami] [šapšu rabbatu]

CXXIV. šr “prince” 1. il šr (Ep 12) 2. šr ayh (UE) 3. šr ylyh (UE)

“Ilu the prince” “the chief of his brothers” “the chief of his kinsmen”

[ilu šarru] [šarru a hu] [šarru ylyh(?)]

a glossary of the components of the divine epithets

379

CXXV. št “Sutean” 1. mhr št (Ep 74)

“the Sutean warrior”

[mha/iru štî]

CXXVI. tnn “dragon” 1. tnn išt lh (Ep 104)

“the dragon of the two ames”

[tunnanu iš tmi lahu]

CXXVII. p “judge (/ ruler); the one who judges (/ rules)” 1. il p bhdry (Ep 13) 2. p nhr (Ep 105) 1. pn (Ep 106)

“the god who judges (/ rules) in Hidrayu” “judge (/ ruler) Naharu” “our judge (/ ruler)”

[ilu pi u bi hidrayi] [pi u naharu] [pi una/u]

CXXVIII. r “bull” 1. r (Ep 107) 2. r abh (Ep 108) 3. r aby(/k/h) il (Ep 109)

[ôru] [ôru abhu] [ôru abya . . .ilu]

4. r

[ôru ilu abya . . .]

5. r 6. r 7. r

“the bull” “the bull, his father” “the bull, my(/your/ his/her) father, Ilu” il aby(/k/h/n) (Ep 110) “the bull, Ilu, my (/your/his/her/our) father” il d pid (Ep 111) “the bull, the god of mercy” lpn (Ep 112) “the bull, the sagacious one” llmn (UE) “the eternal bull”

[ôru ilu d pa di (?)] [ôru la apnu] [ôru l(e)lamnu (?)]

APPENDIX TWO

A LIST OF THE EPITHETS OF EACH UGARITIC DEITY OR DEMON 1. ary: bt ybdr

“disperser (/ daughter) of ybdr”

2. arš: mdd ilm arš

“the beloved of Ilu, Arš”

3. art: art rbt ilt um ilm qnyt ilm rbt art ym

“ Airatu the lady” “the goddess” “the mother of the gods” “the creatress of the gods” “the lady Airatu of the sea”

4. art rm: ilt dym

“the goddess of Sidon”

5. il: ab / abn ab adm ab bn il ab šnm ad ad adn adn ilm (/ rbm) il mlk il šr um um bny bnwt lpn(/l pn) il d(/ ) pid lpn w qdš lpn tkk mlk mt mt r r abh r aby(/-k/-h) il

“father” / “our father” “father of mankind” “father of the children of Ilu” “father of years” “father! father!” “lord” “lord of the (/ great) gods” “Ilu the king” “Ilu the prince” “mother, mother” “the creator of creatures” “the sagacious one, the god of mercy” “the sagacious and holy one” “the sagacious one, your sire” “the king” “husband, husband” “the bull” “the bull, his father” “the bull, my/your/his/her father, Ilu”

a list of the epithets of each ugaritic deity or demon r il aby(/-k/-h/-n) r il d pid r lpn

“the bull, Ilu, my/your/his/her/our father” “the bull, the god of mercy” “the bull, the sagacious one”

6. ilš: ilš ngr bt bl ngr il ilš

“Ilš, the herald of the house of Balu” “the divine herald, Ilš”

7. išt: klbt ilm išt

“the bitch of Ilu, Iš tu (Fire)”

8. bl: aliy qrdm aliyn bl in d lnh bn il bn dgn gmr hd dmrn zbl bl zbl bl ar

tk dgn mlkn ly rkb rpt pn

“the mightiest of the heroes” “Balu the mighty one” “without equal (lit. there is none above him)” “the son of Ilu” “the son of Dagnu” “the annihilator Haddu” “the valiant one” “prince Balu” “the prince, lord of the earth” “scion of Dagnu” “our king” “the supreme one” “rider of the clouds” “our judge (/ ruler)”

9. dmgy: amt art

“maidservant of Airatu”

10. bb: bt il bb

“the daughter of Ilu, bb (Flame)”

11. hll: bl gml

“possessor of the gamlu-staff ”

12. hrgb: ab nšrm

“father of raptors”

13. rn:

rn brm lm dtm

“ôrnu the spellcaster” “the youth, the expert (in magic)”

14. ss: ss dtk

“ as su, your expert (in magic)”

381

382

appendix two

15. rb: mlk azt mlk q

“the (divine) patron of . . .” “the (divine) patron of (summer) fruit”

16. ly: bt ybdr

“disperser (/ daughter) of ybdr”

17. y pn: zbl mlk llmy

yly

“the prince, the eternal king” “the mighty”

18. ym: adnkm blkm zbl ym mdd il ym nhr il rbm tnn ištm lh p nhr

“your lord” “your master” “prince Yammu” “the beloved of Ilu, Yammu” “Naharu, the god of the immense (waters)” “the dragon of the two ames” “the judge (/ ruler) Naharu”

19. ypn: mhr št

“the Sutean warrior”

20. yr: zbl yr tnm bl yr zbl nyr šmm nmn ilm

“prince Yariu” “son-in-law of Balu” “Yariu the prince” “the luminary of the heavens” “the most handsome of the gods”

21. kr:

rš kr(m) brk

“the dexterous one” “Kôaru, your spellcaster”

22. kr wss: hyn d rš yd(m)

“Hayynu, the one of the dexterous hands”

23. ltn: bn br

bn qltn šly d šbt rašm

“the eeing (?) serpent” “the twisting (/ twisted) serpent” “the dominant one who has seven heads”

24. mlk: [il] gr w yqr il yb btrt il p b hdry

“the powerful and august [god]” “the god who sits (enthroned) in Atartu” “the god who judges (/ rules) in Hidrayu”

a list of the epithets of each ugaritic deity or demon rpu mlk lm

“the hero, the eternal king”

25. mt: bn ilm mt ydd ydd il zr mdd ilm mt

“the “the “the “the

26. nkl: lmt

“the maiden”

27. nt: ilt blt drkt blt kp blt mlk blt šmm rmm btlt(m) btlt nt ybmt (/ymmt) limm

383

son of Ilu, Môtu” beloved” beloved of Ilu, the hero” beloved of Ilu, Môtu”

nmt (/ bn) at bl nt gr

“the goddess” “mistress of dominion” “mistress of the kp-headdress” “mistress of kingship” “mistress of the high heavens” “maiden” “the maiden Anatu” “the (divine) sister-in-law associated with the peoples (?)” “the loveliest of (/ among) the sisters of Balu” “Anatu the powerful”

28. tk: gl il tk

“the calf of Ilu, tk”

29. tr: tr r

“mighty (?) Ataru”

30. trt: btlt

“maiden”

31. pdry: bt ar

“disperser of light”

32. ml: um nšrm

“mother of raptors”

33. qdš (w)amrr: dgy art dgy rbt art ym

“the sherman of Airatu” “the sherman of the lady Airatu of the sea”

34. ršp: ršp zbl ršp bi

“Rašp the prince” “Rašp of the army”

384

appendix two

35. špš: nyr rbt nrt il(m) špš  rrt la šmm rbt špš špš lm špš rbt

“the luminary, the lady” “the lamp of the gods, Šapšu” “the scorcher, the power of the heavens” “the lady Šapšu” “the eternal Šapšu” “Šapšu the lady”

36. tlš: amt yr

“maidservant of Yariu”

37. mq: mhr bl mhr nt rpu bl

“the warrior of Balu” “the warrior of Anatu” “the hero of Balu”

APPENDIX THREE

A TABLE OF THE NUMBER OF EPITHETS OF EACH UGARITIC GOD DEITY AND DEMON (IN DESCENDING ORDER OF FREQUENCY)

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19.

il bl nt ym špš art yr mlk mt ltn mq ilš

rn rb y pn kr qdš (w)amrr ršp ary

22 14 10 7 6 5 5 4 4 3 3 2 2 2 2 2 2 2 1

20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37.

arš išt art rm dmgy bb hll hrgb ss ly ypn kr wss nkl tk tr trt pdry ml tlš

1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1

APPENDIX FOUR

A LIST OF THE UNIDENTIFIED DIVINE EPITHETS IN THE UGARITIC TEXTS 1. il bt “the god of the palace (/ temple?)” (KTU2 1.39:13; 1.53:8; 1.81:7; 1.102:1; 1.115:3, 7, 9; 1.123:28–29). 2. ilt asrm “the goddess of the captives” (KTU2 1.39:11). 3. ilt mgdl “the goddess of the watchtower” (KTU2 1.39:11; 1.112:25). 4. blt bhtm (/ btm / bwtm) “mistress of the palace” (KTU2 1.39:21 [= 1.41:26; 1.87:28–29]; 1.41:5 [= 1.87:5]; 1.41:37 [= 1.87:40–41]; 1.48:4; 1.53:7; 1.91:15; 1.105:8–9 [= 1.105:16]; 1.109:31; 1.112:4; 2.31:48). 5. blt btm rmm “mistress of the lofty palace” (KTU2 1.41:37; 1. 87:40–41 [reconstructed]). 6. zbl “the prince” (KTU2 1. 133:19). 7. r llmn “the eternal bull” (KTU2 1.161:7,23–24). 8. šr ayh “the chief of his brothers” (KTU2 1.12:II:50). 9. šr ylyh “the chief of his kinsmen” (KTU2 1.12:II:51). 10. lm ym “the servant (youth) of Yammu” (KTU2 1.14:I:19). 11. mtm “manly one” (KTU2 1.22:I:6). 12. zrm “hero” (KTU2 1.22:I:7).

ABBREVIATIONS1

AAAS AB ABD AcOr AD AEPHER AfO AfOB AG

AHw AIPHOS ALASP ANEP Ginsberg, ANET

AcOr AnOr AOAT AOS ARES ArOr AuOr ARTU BA BA BASOR BDB

Annales archéologiques arabes syriennes. Revue d’archéologie et d’histoire. The Anchor Bible. D. N. Freedman et al. (eds), The Anchor Bible Dictionary (6 Vol.). New York: Doubleday, 1992. Acta Orientalia P. Xella, Gli antenati di Dio: Divinità e miti della tradizione di Canaan. Verona: Essedue Edizioni, 1982. Annuaire de l’École Pratique des Hautes Études, Ve Section—Sciences Religieuses. Archiv für Orientforschung. Archiv für Orientforschung Beiheft. K. Tallqvist, Akkadische Götterepitheta: Mit einem Götterverzeichnis und einer Liste der prädikativen Elemente der Sumerischen Götter namen. Studia Orientalia edidit Societas Orientalis Fennica 7. Helsingfors: Societas Orientalis Fennica, 1938. W. von Soden, Akkadisches Handwörterbuch (3 Vol.). Wiesbaden: O. Harrassowitz, 1965–1981. Annuaire de l’Institut de Philologie et d’Histoire Orientales et Slaves. Abhandlungen zur Literatur Alt-Syriens-Palästinas und Mesopotamiens. J. B. Pritchard (ed.), Ancient Near Eastern Pictures Relating to the Old Testament (2nd edition). Princeton: Princeton University Press, 1955. H. L. Ginsberg, “Ugaritic Myths, Epics, and Legends.” In J. B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old Testament (3rd edition). Princeton: Princeton University Press, 1969: 129– 155. Acta Orientalia. Analecta Orientalia. Alter Orient und Altes Testament. American Oriental Series. Archivi reali di Ebla, Studi. Archiv Orientální. Aula Orientalis. J. C. de Moor, An Anthology of Religious Texts from Ugarit. Nisaba 16. Leiden: E. J. Brill, 1987. Beiträge zur Assyriologie und semitischen Sprachwissenschaft, Leipzig. Biblical Archaeologist. Bulletin of the American Schools of Oriental Research. F. Brown et al., A Hebrew and English Lexicon of the Old Testament: With an appendix containing biblical Aramaic. Oxford: Clarendon, 1907.

1 Excluding abbreviations of Ugaritic primary sources (for which see DULAT, xxi–xliv) and Akkadian primary sources (for which see CAD, R, ix–xxvii).

388 Berytus BHL BHS Bib BibOr BiOr BJRL BSAW BSOAS BZ BZAW CAD CAT CBQ CDA CDUL CEB CHALOT CIS CMHE CML1 CML2 CR CS I CS II CS III CSD CSF CTA CU

abbreviations Berytus. Archaeological Studies. Museum of Archaeology of the American University of Beirut. H. R. (Ch.) Cohen, Biblical Hapax Legomena in the Light of Akkadian and Ugaritic. SBLDS 37. Missoula: Scholars Press, 1978. A. Alt et al., Biblica Hebraica Stuttgartensis. Deutsche Bibelgesellschaft: Stuttgart, 1967–1977. Biblica. Biblica et Orientalia. Bibliotheca Orientalis. Bulletin of the John Rylands Library. Berichte über die Verhandlungen der sächsischen Akademie der Wissenschaften zu Leipzig, Phil.-hist. Klasse. Bulletin of the School of Oriental and African Studies. Biblische Zeitschrift. Beiheft. Zeitschrift für die alttestamentliche Wissenschaft. A. L. Oppenheim et al., The Assyrian Dictionary of the Oriental Institute of the University of Chicago. Chicago: Oriental Institute; Glückstadt: J. J. Augustin, 1956. = KTU2 The Catholic Biblical Quarterly. J. Black et al., A Concise Dictionary of Akkadian. SANTAG5, 2nd (Corrected) Printing, Harrassowitz Verlag-Wiesbaden, 2000. C. Cohen, A Comprehensive Dictionary of the Ugaritic Language (in preparation). U. Oldenburg, The Conict between El and Baal in Canaanite Religion. Supplementa ad Numen, Altera Series 3. Leiden: E. J. Brill, 1969. C. Cohen et al., Companion to the Hebrew and Aramaic Lexicon of the Old Testament (in preparation). Corpus Inscriptionum Semiticarum. Paris: Imprimerie Nationale; Éditions Klincksieck, 1881–1951. F. M. Cross, Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel. Cambridge: Harvard University Press, 1973. G. R. Driver, Canaanite Myths and Legends. Edinburgh: T. and T. Clark, 1956. J. C. L. Gibson, Canaanite Myths and Legends. Edinburgh: T. and T. Clark, 1978. G. del Olmo Lete, Canaanite Religion according to the Liturgical Texts of Ugarit. Translated by W. G. E. Watson. Bethesda: CDL Press, 1999. W. W. Hallo (ed.), The Context of Scripture. I: Canonical Compositions of the Biblical World. Leiden: E. J. Brill, 1997. W. W. Hallo (ed.), The Context of Scripture. II: Monumental Inscriptions from the Biblical World. Leiden: E. J. Brill, 2000. W. W. Hallo (ed.), The Context of Scripture. III: Archival Documents from the Biblical World. Leiden: E. J. Brill, 2002. J. Payne Smith, A Compendious Syriac Dictionary: Founded upon the Thesaurus Syriacus of R. Payne Smith. Oxford: Clarendon Press, 1994 (reprint of 1903). Collezione di Studi Fenici. A. Herdner, Corpus des tablettes en cunéiforme alphabétiques, découvertes à Ras-Shamra—Ugarit de 1929 à 1939. Mission de Ras Shamra 10. Paris: Imprimerie Nationale; P. Geuthner, 1963. J.-M. de Tarragon, Le culte à Ugarit d’après les textes de la pratique en cunéiformes alphabétiques. Cahiers de la Revue Biblique 19. Paris: J. Gabalda, 1980.

abbreviations DDD2 DJBA DLU DNWSI DULAT EI EPROER ER EUT FAT GA GLECS GUL HALOT HAR HS HSM HSS HTR HUCA HUS IEJ Iraq IOS JA JANER JANES JAOS JBL JCS JEOL JESHO JJS JNES JNSL JPOS JRAS

389

K. van der Toorn – B. Becking – P. W. van der Horst (eds.), Dictionary of Deities and Demons in the Bible (2nd Extensively Revised Edition). Leiden: E. J. Brill, 1999. M. Sokoloff, A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods. Ramat-Gan: Bar Ilan University Press; Baltimore/ London: Johns Hopkins University Press, 2002. G. del Olmo Lete – J. Sanmartín, Diccionario de la lengua Ugarítica (2 Vol.). Aula Orientalis—Supplementa 7/8. Barcelona: Editorial AUSA, 1996/2000. J. Hoftijzer – K. Jongeling, Dictionary of the North-West Semitic Inscriptions (2 Vol.). Leiden: E. J. Brill, 1995. G. del Olmo Lete and J. Sanmartin, A Dictionary of the Ugaritic Language in the Alphabetic Tradition, Part One [(a/i/u)-k] and Part Two [l– ], English Version Ed. by W. G. E. Watson, Brill: Leiden-Boston, 2004. Eretz Israel. Études Préliminaires aux Religions Orientales dans l’Empire Romain. M.-J. Seux, Épithètes Royales: Akkadiennes et sumériennes. Paris: Letouzey et Ané, 1967. M. H. Pope, El in the Ugaritic Texts. SVT 2. Leiden: E. J. Brill, 1955. Forschungen zum Alten Testament. U. Cassuto, The Goddess Anath. Trans. by I. Abrahams. Jerusalem: Magnes Press, 1971. Comptes rendus du groupe linguistique d’études chamito-sémitiques. D. Sivan, A Grammar of the Ugaritic Language. HdO I/28. Leiden: E. J. Brill, 1997. L. Koehler and W. Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament (5 Vol.). Trans. by M. E. J. Richardson. Leiden: E. J. Brill, 1994–2000. Hebrew Annual Review. Hebrew Studies. Harvard Semitic Monographs. Harvard Semitic Studies. The Harvard Theological Review. Hebrew Union College Annual. W. G. E. Watson and N. Wyatt (eds.), Handbook of Ugaritic Studies. Handbook of Oriental Studies, Part One: The Ancient Near East and Middle East, 39. Leiden: E. J. Brill, 1999. Israel Exploration Journal. Iraq. London. Israel Oriental Studies. Journal Asiatique. Journal of Ancient Near Eastern Religions. Journal of the Ancient Near Eastern Society of Columbia University. Journal of the American Oriental Society. Journal of Biblical Literature. Journal of Cuneiform Studies. Jaarbericht van het Vooraziatisch-Egyptisch Genootschap « Ex Oriente Lux ». Journal of the Economic and Social History of the Orient. Journal of Jewish Studies. Journal of Near Eastern Studies. Journal of Northwest Semitic Languages. Journal of the Palestine Oriental Society. Journal of the Royal Asiatic Society.

390 JSOT JSOTSS JSS KME KTU

KTU2 Lane, Lexicon LAPO LC Lisn al-arab Lîonénu LSS Maarav MARI MFL MIO MKT MLC NIDOTTE OrAnt OBO OLA OLP OLZ OrNS PEQ PLM PRU II PRU V PRU VI PTU Q RA

abbreviations Journal for the Study of the Old Testament. Journal for the Study of the Old Testament. Supplement Series. Journal of Semitic Studies. A. Jirku, Kanaanäische Mythen und Epen aus Ras Schamra-Ugarit. Gütersloh: Gütersloher Verlaghaus, 1962. M. Dietrich – O. Loretz – J. Sanmartín, Die Keilalphabetische Texte aus Ugarit. Einschliesslich der keilalphabetischen Texte ausserhalb Ugarits, Teil I Transcription. AOAT 24/I. Kevelaer: Butzon & Bercker; NeukirchenVluyn: Neukirchener Verlag, 1976. M. Dietrich – O. Loretz – J. Sanmartín, The Cuneiform Alphabetic Texts from Ugarit, Ras Ibn Hani and other Places (KTU: second, enlarged edition). ALASP 8. Münster: Ugarit-Verlag, 1995. E. W. Lane, An Arabic-English Lexicon, 8 vols. London: Williams and Norgate, 1863–1893. Littératures Anciennes du Proche-Orient. J. Gray, The Legacy of Canaan: The Ras Shamra Texts and their Relevance to the Old Testament (2nd Edition). SVT 5. Leiden: E. J. Brill, 1965. J.-D.M. Ibn Manr, Lis n al-arab, Vol. I–XV. Beyrouth: Dar-Sader, 1968. A Journal for the Study of the Hebrew Language and Cognate Subjects, Jerusalem. Leipziger Semitistische Studien. A Journal of the Study of the Northwest Semitic Languages and Literatures, California. Mari, Annales de Recherches Interdisciplinaires. A. van Selms, Marriage and Family Life in Ugaritic Literature. Pretoria Oriental Series 1. London: Luzac, 1954. Mitteilungen des Instituts für Orientforschung. J. Aistleitner, Die mythologischen und kultischen Texte aus Ras Schamra (2nd Edition). Budapest: Akadémiai Kiadó, 1964. G. del Olmo Lete, Mitos y leyendas de Canaan: Según la tradición de Ugarit. Fuentes de la Ciencia Bíblica 1. Valencia: Institución San Jerónimo; Madrid: Ediciones Cristiandad, 1981. W. A. VanGemeren (ed.), New International Dictionary of Old Testament Theology and Exegesis (5 Vol.). Grand Rapids: Zondervan, 1997. Oriens Antiquus. Orbis Biblicus et Orientalis. Orientalia Lovaniensia Analecta. Orientalia Lovaniensia Periodica. Orientalistische Literaturzeitung. Orientalia. Nova Series. Palestine Exploration Quarterly. C. H. Gordon, “Poetic Legends and Myths from Ugarit.” Berytus 25 (1977): 5–133. Ch. Virolleaud, Le Palais Royal d’Ugarit II, Mission de Ras Shamra 7, publié sous la direction de C. F.-A. Schaeffer, Paris, 1957. Ch. Virolleaud, Le Palais Royal d’Ugarit V, Mission de Ras Shamra 11, publié sous la direction de C. F.-A. Schaeffer, Paris, 1965. J. Nougayrol, Le Palais Royal d’Ugarit VI, Mission de Ras Shamra 12, publié sous la direction de C. F.-A. Schaeffer, Paris, 1970. F. Gröndahl, Die Personennamen der Texte aus Ugarit. Studia Pohl 1. Rom: Päpstliches Bibelinstitut, 1967. Qurn. Revue d’Assyriologie et d’Archéologie orientale.

abbreviations RB RBI RC RCU RES RHPhR RHR RlA RSF RSO RSP RSOu RTU SBLMS SBLDS SDB Sefarad SEL Semitica Shnaton SMEA SP SSR StPh StS StTh SVT T; al-ars Tel Aviv Thespis TO I TO II TPM TR TRU TUAT

391

Revue Biblique. Rivista Biblica Italiana. G. del Olmo Lete, La religión cananea según la liturgia de Ugarit: estudio textual. Aula Orientalis—Supplementa 3. Barcelona: Editorial AUSA, 1992. D. Pardee, Ritual and Cult at Ugarit. Writings from the Ancient World 10. Atlanta: Society of Biblical Literature, 2002. Revue des études sémitiques. Revue d’histoire et de philosophie religieuses. Revue de l’histoire des religions. E. Ebling et al. (eds), Reallexikon der Assyriologie und Vorderasiatischen Archäologie. Berlin: W. de Gruyter, 1928~. Rivista di Studi Fenici. Rivista degli Studi Orientali. L. R. Fisher / S. Rummel (eds), Ras Shamra Parallels (3 Vol.). AnOr 49, 50 / 51. Roma: Ponticium Institutum Biblicum, 1972, 1975 / 1981. Ras Shamra—Ougarit. N. Wyatt, Religious Texts from Ugarit: The Words of Ilimilku and his Colleagues. The Biblical Seminar 53. Shefeld: Shefeld Academic Press, 1998. Society of Biblical Literature Monograph Series. Society of Biblical Literature. Dissertation Series. Supplément au Dictionnaire de la Bible. Paris: Letouzey et Ané, 1928~. Revista de Estudios Hebraicos, Sefardíes y de OrientePróximo, Spain. Studi epigraci e linguistici. Semitica. Institut d’études sémitiques de l’Université de Paris, Paris. Shnaton. An Annual for Biblical and Ancient Near Eastern Studies. Studi Micenei ed Egeo-Anatolici. J. C. De Moor, The Seasonal Pattern in the Ugaritic Myth of Balu according to the Version of Ilimilku. AOAT 16. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag, 1971. Studi Storico-Religiosi. Studia Phoenicia, Leuven. Studi Semitici (Nova series). Studia Theologica. Supplements to Vetus Testamentum. M. M. Al-ussaini Al-Zab di, T; al-ars. Vols. I–XL, Kuwait, 1966– 2001. Journal of the Tel Aviv University. Institute of Archaeology, Tel Aviv. T. H. Gaster, Thespis: Ritual, Myth and Drama in the Ancient Near East (2nd Edition). Garden City: Doubleday, 1961. A. Caquot – M. Sznycer – A. Herdner, Textes ougaritiques. Tome I: Mythes et légendes. LAPO 7. Paris: Éditions du Cerf, 1974. A. Caquot – J.-M. de Tarragon – J.-L. Cunchillos, Textes ougaritiques. Tome II: Textes religieux, rituels, correspondance. LAPO 14. Paris: Éditions du Cerf, 1989. D. Pardee, Les textes para-mythologiques de la 24e campagne (1961). RSOu 4. Paris: Éditions Recherche sur les Civilisations, 1988. D. Pardee, Les textes rituels (2 Vol.). RSOu 12. Paris: Éditions Recherche sur les Civilisations, 2000. P. Xella, I testi rituali di Ugarit —I: Testi. StS 54. Roma: Consiglio Nazionale delle Ricerche, 1981. O. Kaiser (ed), Texte aus der Umwelt des Alten Testaments. Gütersloh: Gütersloher Verlaghaus Gerd Mohn, 1984~.

392 TS UBC I UBL UF Ug. V Ug. VI Ug. VII UG UL UNP UT UVST VT ZA ZAW ZRGG

abbreviations Theological Studies. Theological Faculties of the Society of Jesus in the United States. M. S. Smith, The Ugaritic Baal Cycle —I: Introduction with Text, Translation and Commentary of KTU 1.1–1.2. SVT 55. Leiden/New York/ Koln: E. J. Brill, 1994. Ugaritisch-Biblische Literatur. Ugarit-Forschungen: Internationales Jahrbuch für die Altertumskunde SyrienPalästinas. Schaeffer, Claude F.-A. et al., Ugaritica V. Mission de Ras Shamra 16. Paris: Mission Archéologique de Ras Shamra dirigée par C. F.-A. Schaeffer, P. Geuthner, 1968. Schaeffer, Claude F.-A. et al., Ugaritica VI. Mission de Ras Shamra 17. Paris: Mission Archéologique de Ras Shamradirigée par C. F.-A. Schaeffer, P. Geuthner, 1969. Schaeffer, Claude F.-A. et al., Ugaritica VII. Mission de Ras Shamra 18. Paris: Mission Archéologique de Ras Shamra dirigée par C. F.-A. Schaeffer, P. Geuthner, 1978. J. Tropper, Ugaritisch Grammatik. AOAT 273. Münster: Ugarit-Verlag, 2000. C. H. Gordon, Ugaritic Literature: A Comprehensive Translation of the Poetic and Prose Texts. Scripta Pontici instituti biblici 98. Rome: Pontical Biblical Institute, 1949. S. B. Parker (ed.), Ugaritic Narrative Poetry. SBL Writings from the Ancient World Series 9. Scholars Press, 1997. C. H. Gordon, Ugaritic Textbook (Revised Reprint). AnOr 38. Rome: Pontical Biblical Institute, 1998. J. Huehnergard, Ugaritic Vocabulary in Syllabic Transcription. HSS 32. Atlanta: Scholars Press, 1987. Vetus Testamentum. Zeitschrift für Assyriologie und vorderasiatische Archäologie. Zeitschrift für die alttestamentliche Wissenschaft. Zeitschrift für Religions- und Geistesgeschichte.

BIBLIOGRAPHY

Aartun, K. 1984 “Neue Beiträge zum ugaritischen Lexikon I.” UF 16: 1–52. 1986 “Neue Beiträge zum ugaritischen Lexikon II.” UF 17: 1–47. Abusch, Tz. 2002 Mesopotamian Witchcraft: Toward a History and Understanding of Babylonian Witchcraft Beliefs and Literature. Ancient Magic and Divination V; Leiden/Boston/Köln: Brill/Styx. Aituv, S. 1968 “Neer.” In Encyclopedia Biblica, Vol. 5. Jerusalem: The Bialik Institute: cols. 976–978 [in Hebrew]. Aistleitner, J. 1965 Wörterbuch der ugaritischen Sprache. 2nd Edition. Ed. by O. Eißfeldt. Berichte über die Verhandlungen der sächsischen Akademie der Wissenschaften zu Leipzig, Philologisch-historische Klasse 106/3. Berlin: Akademie-Verlag. Albright, W. F. 1932 “The North-Canaanite Epic of Alêyân Baal and Môt.” JPOS 12: 185– 208. 1936 “Zabûl Yam and Thâpi Nahar in the Combat between Baal and the Sea.” JPOS 16: 17–20. 1938a “Recent Progress in North-Canaanite Research.” BASOR 70: 18–24. 1938b “Was the Patriarch Terah a Canaanite Moon-God?” BASOR 71: 35–40. 1940 From the Stone Age to Christianity: Monotheism and the Historical Process. Baltimore: Johns Hopkins Press. 1941a “Are the Ephod and the Teraphim Mentioned in Ugaritic Literature?” BASOR 83: 39–42. 1941b “Anath and the Dragon.” BASOR 84: 14–17. 1942 Archaeology and the Religion of Israel: The Ayer Lectures of the Colgate-Rochester Divinity School, 1941. Baltimore: Johns Hopkins University Press. 1944 “A Vow to Asherah in the Keret Epic.” BASOR 94: 30–31. 1954 “Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C.” JAOS 74: 222–233. 1968 Yahweh and the Gods of Canaan: A Historical Analysis of Two Contrasting Faiths. London: The Athlone Press. Ali, A. Y. 1992 The Meaning of The Holy Qur n: New Edition with Revised Translation and Commentary. Maryland: Amana Corporation: 1991. Althann, R. 1983 A Philological Analysis of Jeremiah 4–6 in the Light of Northwest Semitic. BibOr 38. Rome: Biblical Institute Press.

394

bibliography

Archi, A. 1993 “Divinités sémitiques et divinités de substrat: Le cas d’Iara et d’Itar à Ebla,” MARI 7: 71–78. 2002 “Formation of the West Hurrian Pantheon: The Case of Iara.” In Recent Developments in Hittite Archaeology and History. Ed. by K. A. Yener and H. A. Hoffner Jr. Winona Lake: Eisenbrauns: 21–33. 2004 “Translation of Gods: Kumarpi, Enlil, Dagan/NISABA, alki,” OrNS 73: 319–336. Arnaud, D. 1998 “Prolégomènes à la rédaction d’une histoire d’Ougarit II: Les bordereaux de rois divinisés.” SMEA 41: 153–173. 2001 “Textes administratifs religieux et profanes.” In Études Ougaritiques I: Travaux 1985–1995. Ed. by M. Yon and D. Arnaud. RSOu 14. Paris: Éditions Recherche sur les Civilisations: 323–332. Assman, J. 1983 Re und Amun: Die Krise des polytheistischen Weltbilds im Ägypten der 18.–20. Dynastie. OBO 51. Freiburg: Universitätsverlag. Astour, M. C. 1966 “Some New Divine Names from Ugarit.” JAOS 86: 277–284. 1967 Hellenosemitica: An Ethnic and Cultural Study in West Semitic Impact on Mycenaean Greece. Leiden: E. J. Brill. 1968 “Two Ugaritic Serpent Charms.” JNES 27: 13–36. 1969 “La triade de déesses de fertilité à Ugarit et en Grèce.” Ug. VI: 9–23. 1972 “Review of Les Religions du Proche-Orient asiatique: Textes babyloniens, ougaritiques, hittites, by René Labat et al.” JNES 31: 112–119. 1975 “Place Names (Arranged by Duane E. Smith).” In RSP II: 249–369. Avigad, N. and Greeneld, J. C. 1982 “A Bronze phial with a Phoenician Dedicatory Inscription” IEJ 32:118–128. Avishur, Y. 1975 “Word Pairs Common to Phoenician and Biblical Hebrew.” UF 7: 13–48. 1979 Phoenician Inscriptions and the Bible: Studies in Stylistic and Literary Devices and Selected Inscriptions. Jerusalem: E. Rubenstein [in Hebrew]. 1981 “The Ghost-Expelling Incantation from Ugarit (Ras Ibn Hani 78/20).” UF 13: 13–25. 1984 Stylistic Studies of Word-Pairs in Biblical and Ancient Semitic Literatures. AOAT 210. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. 1994 Studies in Hebrew and Ugaritic Psalms. Jerusalem: Magnes Press. Baneth, D. H. 1932 “Zu dem altkanaanäischen Epos von Ras Shamra.” OLZ 35: 449–453. Barker, K. L. 1980 “Review of H. R. Cohen, Biblical Hapax Legomena in the Light of Akkadian and Ugaritic” JBL 99: 126–127. Barré, M. L. 1978 “ dLAMMA and Reep at Ugarit: The Hittite Connection.” JAOS 98: 465– 467.

bibliography 1983

395

The God-list in the Treaty Between Hannibal and Philip V of Macedonia: A Study in Light of the Ancient Near Eastern Treaty Tradition. Baltimore/London: Johns Hopkins University Press.

Barrick, W. B. 1982 “The Meaning and Usage of RKB in Biblical Hebrew.” JBL 101: 481–503. Barstad, H. M. 1999 “Way .” DDD2: 895–897. Barton, G. A. 1934 “A Liturgy for the Celebration of the Spring Festival at Jerusalem in the Age of Abraham and Melchizedek.” JBL 53: 61–78. Batto, B. F. 1999 “Behemot   .” DDD2: 165–169. Bauer, H. 1932 Das Alphabet von Ras Schamra: Seine Entzifferung und seine Gestalt. Halle: M. Niemeyer. 1933 “Die Göttheiten von Ras Schamra.” ZAW 51: 81–101. 1935a “Die Göttheiten von Ras Schamra (Fortsetzung und Ergänzung zu ZAW 51, 81–101).” ZAW 53: 54–59. 1935b “Safonisches.” OLZ 38: col. 129–133. Baumgarten, A. I. 1981 The Phoenician History of Philo of Byblos: A Commentary. EPROER 89. Leiden: E. J. Brill. Becking, B. 1999a “Ancient of Days.” DDD2: 44–45. 1999b “Virgin   /

.” DDD2: 890–891. 1999c “Shunama.” DDD2: 776–777. Benz, F. L. 1972 Personal Names in the Phoenician and Punic Inscriptions: A Catalog, Grammatical Study and Glossary of Elements. Studia Pohl 8. Rome: Biblical Institute Press. Bergman, J., Ringgren, H. and Tsevat, M. 1977 “  bethûl h;   bethûlîm.” In Theological Dictionary of the Old Testament. Ed. by G. J. Botterweck and H. Ringgren. Trans. by J. T. Willis. Grand Rapids: Eerdmans (revised edition): 338–343. Betlyon, J. W. 1985 “The Cult of Aerah/
396

bibliography

Black, J. and Green, A. 1992 Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. London: The Trustees of the British Museum. Blau, J. 1968 “On Problems of Polyphony and Archaism in Ugaritic Spelling.” JAOS 88: 523–526. 1970 On Pseudo-Corrections in Some Semitic Languages. Jerusalem: Israel Academy of Sciences and Humanities. 1977 “ ‘Weak’ Phonetic Change and the Hebrew în.” HAR 1: 67–119. Blau, J. – Greeneld, J. C. 1970 “Ugaritic Glosses.” BASOR 200: 11–17. Blommerde, A. C. M. 1969 Northwest Semitic Grammar and Job. BibOr 22. Rome: Pontical Biblical Institute. Boda, J. 1993 “Ideal Sonship in Ugarit.” UF 25: 9–24. Bordreuil, P. 1988 “mizzîbul lô: A propos de Psaume 49:15.” In Ascribe to the Lord: Biblical & Other Studies in Memory of Peter C. Craigie. Ed. by L. Eslinger and G. Taylor. JSOTSS 67. Shefeld: JSOT Press: 93–98. Bordreuil, P. – Caquot, A. 1980 “Les textes en cunéiformes alphabétiques découverts en 1978 à Ibn Hani.” Syria 57: 343–373. Borger, R. 2004 Mesopotamisches Zeichenlexikon. AOAT 305. Münster: Ugarit-Verlag. van den Branden, A. 1981 “L’inscription punique d’Eryx, CIS. 135.” OLP 12: 147–159. Brekelmans, C. 1966 “Review of Wörterbuch der ugaritischen Sprache, by J. Aistleitner.” BiOr 23: 307–308. Brettler, M. Z. 1989 God is King: Understanding an Israelite Metaphor. JSOTSS 76. Shefeld: JSOT Press. Brock, S. P. 1968 “!"#$ = rkb rpt.” VT 18: 395–397. Bronner, L. 1968 The Stories of Elijah and Elisha: As Polemics against Baal Worship. Pretoria Oriental Series, 6. Leiden: E. J. Brill. Brooke, C. J. 1979 “The Textual, Formal and Historical Signicance of Ugaritic Letter RS 34.124 (= KTU 2.72).” UF 11: 69–87.

bibliography

397

Brown, J. P. 1979 “The Sacricial Cult and its Critique in Greek and Hebrew (I).” JSS 24: 159–173. Caquot, A. 1955 “Nouvelles inscriptions araméennes de Hatra (III).” Syria 32: 49–58. 1958 “Le dieu Athtar et les textes de Ras Shamra” Syria 35: 45–60. 1959 “La divinité solaire ougaritique.” Syria 36: 90–101. 1960 “Les Rephaim ougaritiques.” Syria 37: 75–93. 1962 “Un sacrice expiatoire à Ras Shamra.” RHPhR 42: 201–211. 1963 “Nouvelles inscriptions araméennes de Hatra (V).” Syria 40: 1–16. 1976 “La tablette RS 24.252 et la question des Rephaïm ougaritiques.” Syria 53: 295–304. 1978a “Remarques sur la tablette alphabétique R.S. 24.272.” In Studies in Bible and the Ancient Near East: Presented to Samuel E. Loewenstamm on His Seventieth Birthday. Ed. by Y. Avishur and J. Blau. Jerusalem: E. Rubenstein: 1–6. 1978b “Israelite Perceptions of Wisdom and Strength in the Light of the Ras Shamra Texts.” In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien. Ed. by J. G. Gammie et al. New York: Union Theological Seminary: 25–33. 1979 “Ras Shamra V. La littérature ougaritique.” SDB 9: col. 1361–1418. 1979–80 “oron: revue critique et données nouvelles” AAAS 29–30: 173–180. 1985 “Rephaim.” SDB 10: col. 344–357. Caquot, A. – Dalix, A.-S. 2001 “Un texte mythico-magique.” In Études Ougaritiques I: Travaux 1985–1995. Ed. by M. Yon and D. Arnaud. RSOu 14. Paris: Éditions Recherche sur les Civilisations: 393–405. Caquot, A. – Masson, O. 1968 “Deux inscriptions phéniciennes de Chypre.” Syria 45: 295–321. Cassuto, U. 1975 Biblical and Oriental Studies, Volume II: Bible and Ancient Oriental Texts. Translated by I. Abrahams. Jerusalem: Magnes Press. Cazelles, 1957 1969 1976 1984

H. Review of Canaanite Myths and Legends, by G. R. Driver. VT 7: 420–430. “Essai sur le pouvoir de la divinité à Ugarit et en Israël.” Ug. VI: 25–44. “Impur et sacré à Ugarit.” In Al-bahit: Festschrift Joseph Henninger zum 70. Geburtstag am 12. Mai 1976. Studia Instituti Anthropos 28. Bonn: Verlag des Anthropos-Instituts: 37–47. “mp à Ugarit.” OrNS 53: 177–182.

Choi, J. H. 2004 “Resheph and YHWH ÒEB:;T.” VT 54: 17–28. Clamer, C. 1980 “A Gold Plaque from Tel Lachish.” Tel Aviv 7: 152–162. Cohen, C. 1968 “The Idiom  in Second Isaiah.” JANES 1: 32–34. 1975 “Studies in Early Israelite Poetry I: An Unrecognized Case of Three-Line Staircase Parallelism in the Song of the Sea.” JANES 7: 13–17.

398

bibliography

1978–79

“Studies in Extra-biblical Hebrew Inscriptions I: The Semantic Range and Usage of the Terms   and .” Shnaton 5–6: XXV–LIII. 1988–89 “  

' (Ps. 29:10)—A New Interpretation.” Lîonénu 53: 193–201 [in Hebrew with English summary on pp. I–III]. 1989 “The ‘Held Method’ for Comparative Semitic Philology.” JANES 19: 9–23. 1991 “Ha-Muvan ha-Aer el ha-Tannin ha-Miqrai—‘naa’ o ‘timsa’.” In Haim M. I. Gevaryahu Memorial Volume, Vol. 2. Ed. by B.-Z. Lurya and J. J. Adler. Jerusalem: World Jewish Bible Center: 75–81 [in Hebrew]. 1996a “The Ugaritic Hippiatric Texts: Revised Composite Text, Translation and Commentary.” UF 28: 105–153. 1996b “The Meaning of 

 ‘Darkness’: A Study in Philological Method.” In Texts, Temples, and Traditions: A Tribute to Menahem Haran. Ed. by M. V. Fox et al. Winona Lake: Eisenbrauns: 287–309. 1997 “The Law of Dissimilation of Emphatics in Akkadian (Geer’s Law) and Its Ramications for Biblical Hebrew Lexicography.” Hebrew through the Ages: In Memory of Shoshanna Bahat. Ed. by M. Bar-Asher. Jerusalem: The Academy of the Hebrew Language: 29–45 [in Hebrew]. 1999 “Biblical Hebrew—Ugaritic Comparative Philology: The Comparison BH / = Ug. hdrt.” Eretz-Israel 26: 71–77 [in Hebrew]. 2003 “Šuv: ney ha-muvanim el ha-munaim ha-maqbilim ‘ amah’/‘ipah’ be-Ivrit Miqrait.” In Qol le-Yaaqov: Asufat Maamarim likhvod Professor Yaaqov Ben-8ulila. Ed. by D. Sivan et al. Eel Be’er Ševa, Meqarim ve-Madaey ha-Yahadut 8. Beer Sheva: Ben-Gurion University Press: 239–257 [in Hebrew]. 2004a “Ugaritic Lexicography and Comparative Semitic Philology (1).” In Teshûrôt LaAvishur. Studies in the Bible and the Ancient Near East, in Hebrew and Semitic Languages: Festschrift Presented to Prof. Yitzhak Avishur on the Occasion of his 65th Birthday. Ed. by M. Heltzer and M. Malul. Tel Aviv—Jaffa: Archaeological Center Publications: 13–23. 2004b “The Enclitic -mem in Biblical Hebrew: Its Existence and Initial Discovery.” In Sefer Moshe. The Moshe Weinfeld Jubilee Volume: Studies in Bible and the Ancient Near East, Qumran, and Post-Biblical Judaism. Ed. by C. Cohen et al. Winona Lake: Eisenbrauns: 231–260. forthcoming Contextual Priority in Biblical Hebrew Philology: An Application of the Held Method for Comparative Semitic Philology. Leiden/New York/Köln: E. J. Brill. Cohen, C. – Klein, J. 2001 “  u-  ba-Miqra u-Maqbilotehem—Ugaritit rmt we-Akkadit niggallu.” In Homage to Shmuel: Studies in the World of the Bible. Ed. by Z. Talshir et al. Jerusalem: Ben-Gurion University of the Negev/The Bialik Institute: 245–268 [in Hebrew]. Collins, J. J. 1999 “Prince .” DDD2: 662–664. Conrad, V. D. 1971 “Der Gott Reschef.” ZAW 83: 157–183. Coogan, M.D. 1978 Stories from Ancient Canaan. The Westminster, Philadelphia. Cooper, A. 1981 “Divine Names and Epithets in the Ugaritic Texts.” With Introduction and selected Comments by M. H. Pope. In RSP III: 333–469.

bibliography 1987 1988

399

“MLK LM: ‘Eternal King’ or ‘King of Eternity’?” In Love & Death in the Ancient Near East: Essays in Honor of Marvin H. Pope. Ed. by J. H. Marks and R. M. Good. Guilford: Four Quarters: 1–7. “Two Exegetical Notes on Aqht.” UF 20: 19–26.

Craigie, P. C. 1973 “Helel, Athtar and Phaethon ( Jes 14:12–15).” ZAW 85: 223–225. Cross, F. M. 1962 “Yahweh and the God of the Patriarchs.” HTR 55: 225–259. Crowell, B. L. 2001 “The Development of Dagan: A Sketch.” JANER 1: 32–83. Cunchillos, J. L. 1976 Cuando los ángeles eran dioses. Biblioteca Salamanticensis XIV/12. Salamanca: Universidad Ponticia. 1983 “Una Carta paradigmática de Ugarit (KTU 2.11): La carta de Talmiyanu y Aatmilku.” In El misterio de la palabra: Homenaje a Luis Alonso Schökel. Ed. by V. Collado and E. Zurro. Madrid: Ediciones Cristianidad: 61–74. 1989 Estudios de epistolografía ugarítica. Fuentes de la Ciencia Bíblica 3. Valencia: Institución San Jerónimo. Curtis, A. H. W. 1990 “Some Observations on ‘Bull’ Terminology in the Ugaritic Texts and the Old Testament.” In In Quest of the Past: Studies on Israelite Religion, Literature and Prophetism. Papers Read at the Joint British-Dutch Old Testament Conference, Held at Elspeet, 1988. Ed. by A. S. van der Woude. Oudtestamentische Studiën 26. Leiden: E. J. Brill: 17–31. Cutler, B. – Macdonald, J. 1982 “On the Origin of the Ugaritic Text KTU 1.23.” UF 14: 33–50. Dahood, M. 1953 “The Root GMR in the Psalms.” TS 14: 595–597. 1958 “Ancient Semitic Deities in Syria and Palestine.” In Le antiche divinatà semitiche. Ed. by S. Moscati. StS 1. Roma: Centro di Studi Semitici: 65–94. 1964 “Hebrew-Ugaritic Lexicography II.” Bib 45: 393–412. 1965a “Hebrew-Ugaritic Lexicography III.” Bib 46: 311–332. 1965b Psalms I: 1–50, Introduction, Translation, and Notes. AB 16. Garden City: Doubleday. 1965c Ugaritic-Hebrew Philology: Marginal Notes on Recent Publications. BibOr 17. Rome: Pontical Biblical Institute. 1968a Psalms II: 51–100, Introduction, Translation, and Notes. AB 17. Garden City: Doubleday. 1968b “Proverbs 8, 22–31: Translation and Commentary.” CBQ 30: 512–521. 1972a “Ugaritic-Hebrew Parallel Pairs.” RSP I: 71–382. 1972b “Hebrew-Ugaritic Lexicography X.” Bib 53: 386–403. 1975 “UT, 128 IV 6–7, 17–18 and Isaiah 23: 8–9.” OrNS 44: 439–441. 1981 “Ugaritic-Hebrew Parallel Pairs.” RSP III: 3–206. Dahood, M. and Pettinato, G. 1977 “Ugaritic rp gn and Eblaite rasap gunu(m)ki.” OrNS 46: 230–232.

400

bibliography

Day, J. 1985 God’s Conict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. University of Cambridge Oriental Publications 35. Cambridge: Cambridge University Press. 1986 “Asherah in the Hebrew Bible and Northwest Semitic Literature.” JBL 105: 385–408. 2000 Yahweh and the Gods and Goddesses of Canaan. JSOTSS 265. London: Shefeld Academic Press. Day, P. L. 1994 “Ugarit and the Bible: Do they Presuppose the Same Canaanite Mythology and Religion?” In Ugarit and the Bible: Proceedings of the International Symposium on Ugarit and the Bible Manchester, September 1992. Ed. by J. G. Brooke et al. UBL 11. Münster: Ugarit-Verlag: 35–52. 1999 “Anat .” DDD2: 36–43. Delcor, M. 1974 “Astarté et la fécondité des troupeaux en Deut. 7, 13 et parallèles.” UF 6: 7–14. 1990 “Une allusion à Anath, déesse guerrière en Ex. 32:18?” In Environnement et tradition de L’Ancien Testament. Ed. by M. Delcor. AOAT 228. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag: 160–175. Dietrich, M. – Loretz, O. 1967 “Zur Ugaritischen Lexicographie (II).” OLZ 62: col. 533–552. 1980a “Gebrauch von Götterstatuen in der Mantik von Ugarit (KTU 1.124).” UF 12: 395–396. 1980b “Baal rpu in KTU 1.108; 1.113 und nach 1.17 VI 25–33.” UF 12: 171– 182. 1980c “Die Baal-Titel bl ar und aliy qrdm.” UF 12: 391–393. 1981 “Neue Studien zu den Ritualtexten aus Ugarit (I).” UF 13: 63–100. 1989 “Rpiu und Milku aus Ugarit: Neuere historisch-geographische Thesen zu rpu mlk lm (KTU 1.108:1) und mt rpi (KTU 1.17 I 1).” UF 21: 123–131. 2000 Studien zu den ugaritischen Texten. I: Mythos und Ritual in KTU 1.12, 1.24, 1.96, 1.100 und 1.114. AOAT 269/1. Münster: Ugarit-Verlag. Dietrich, M. – Loretz, O. – Sanmartín, J. 1974 “Ugaritisch ILIB und hebräisch (W)B ‘Totengeist’.” UF 6: 450–451. 1975a “Bemerkungen zu RS 24.271 = UG. 5, S. 584 NR. 10.” UF 7: 542. 1975b “Der Gottesname adn.” UF 7: 551. 1976 “Die ugaritischen Totengeister rpu(m) und die biblischen Rephaim.” UF 8: 45–52. 1977 “Die Dittographie att(h) (KTU 1.24:36).” UF 9: 345. van Dijk, J. 1972 “Une variante du thème de «l’Esclave de la Lune».” OrNS 41: 339–348. Dijkstra, M. 1974 “Balu and His Antagonists: Some Remarks on CTA 6:V.1–6.” JANES 6: 59–68. 1983 “Contributions to the Reconstruction of the Myth of Baal.” UF 15: 25–31. 1988 “The Legend of Danel and the Rephaim.” UF 20: 35–52. 1994 “The Myth of Astarte, the Huntress (KTU 1.92).” UF 26: 113–126.

bibliography

401

Dijkstra, M. – de Moor. J. C. 1975 “Problematical Passages in the Legend of Aqhâtu.” UF 7: 171–215. Dijkstra, M. – de Moor, J. C. – Spronk, K. 1981 “Review of Die keilalphabetische Texte aus Ugarit. Einschliesslich der keilalphabetischen Texte ausserhalb Ugarits, Teil I Transkription, by M. Dietrich, O. Loretz and J. Sanmartín.” BiOr 38: col. 371–380. Ditshi-Baraq, T. Forthcoming “Epithets of the God of Israel in Biblical Hebrew.” Ben-Gurion University of the Negev: Ph.D. thesis [in Hebrew]. Drower, E. S. 1938 “Shafta Pishra Ainia.” JRAS: 1–20. Drower, E. S. and Macuch, R. 1963 A Mandaic Dictionary. Oxford: Clarendon Press. Durand, J.-M. 1995 “La religión en Siria durante la época de los reinos amorreos según la documentatión de Mari.” In P. Mander and J.-M. Durand, Mitología y Religión del Oriente Antiguo II/1: Semitas Occidentales (Ebla, Mari). Estudios Orientales 8. Sabadell: Editorial AUSA: 125–533. Dussaud, R. 1931 “La mythologie phénicienne d’après les tablettes de Ras Shamra.” RHR 104: 353–408. 1932 “Le sanctuaire et les dieux phéniciens de Ras Shamra.” RHR 105: 245– 302. 1938 “Les combats sanglants de Anat et le pouvoir universel de El (V AB et VI AB).” RHR 118: 133–169. 1941 Les découvertes de Ras Shamra (Ugarit) et l’Ancien Testament. 2nd Edition. Paris: P. Geuthner. Edwards, I. E. S. 1955 “A Relief of Qudshu-Astarte-Anath in the Winchester College Collection.” JNES 14: 49–51. Eissfeldt, O. 1951 El im ugaritischen Pantheon. BSAW 98,4. Berlin: Akademie Verlag. 1973 “adn.” ThWAT I: 62–78. Elgavish, D. 1998 The Diplomatic Service in the Bible and Ancient Near Eastern Sources. Jerusalem: Magnes Press [in Hebrew]. Elnes, E. E. and Miller, P. D. 1999 “Elyon   .” DDD2: 293–299. Emerton, J. A. 1982a “New Light on Israelite Religion: The Implications of the Inscriptions from Kuntillet Ajrud.” ZAW 94: 2–20. 1982b “Leviathan and Ltn: The Vocalization of the Ugaritic Word for the Dragon.” VT 32: 327–331.

402 1994

bibliography “What Light Has Ugaritic Shed on Hebrew?” In Ugarit and the Bible: Proceedings of the International Symposium on Ugarit and the Bible, Manchester, September 1992. Ed. by G. J. Brooke et al. UBL 11. Winona Lake: Eisenbrauns: 53–69.

Engnell, I. 1967 Studies in Divine Kingship in the Ancient Near East. 2nd Edition. Oxford: Blackwell. Fales, F. M. 1987 “A Possible ‘Rule’ in Ebla Onomastics.” In Ebla 1975–1985: Dieci anni di studi linguistici e lologici. Atti del convegno internazionale (Napoli, 9–11 ottobre 1985). Ed. by L. Cagni. Napoli: Istituto Universitario Orientale: 419–428. Feliu, L. 2003 The God Dagan in Bronze Age Syria. Translated by W. G. E. Watson. Culture and History of the Ancient Near East, 19. Leiden/Boston: Brill. Fensham, F. C. 1967 “A Possible Explanation of the Name Baal-Zebub of Ekron.” ZAW 79: 361–364. 1972 “Remarks on Keret 26–34.” JNSL 2: 37–52. Fisher, L. R. 1969 “An Ugaritic Ritual and Genesis I, 1–5.” Ug. VI: 197–205. Fleming, D. 1991 “The Voice of the Ugaritic Incantation Priest (RIH 78/20).” UF 23: 141– 154. 1993 “Baal and Dagan in Ancient Syria.” ZA 83: 88–98. Foley, C. M. 1987 “Are the ‘Gracious Gods’ bn rm?: A Suggested Restoration for KTU 1.23:1–2.” UF 19: 61–74. Ford, J. N. 2002a “Notes on the Mandaic Incantation Bowls in the British Museum.” Jerusalem Studies in Arabic and Islam 26: 237–272. 2002b “The Ugaritic Incantation against Sorcery RIH 78/20 (KTU2 1.169).” UF 34: 153–211. 2002c “Another Look at the Mandaic Incantation Bowl BM 91715,” JANES 29: 31–47. Fowler, J. D. 1988 Theophoric Personal Names in Ancient Hebrew: A Comparative Study. JSOTSS 49. Shefeld: JSOT Press. Fox, J. 1998

“The Ugaritic Epithet ybmt limm and the Biblical emîm.” UF 30: 279–288.

Frankena, R. 1954 T kultu: De Sacrale Maaltijd in het Assyrische Ritueel. Commentationes Orientales 2. Leiden: E. J. Brill.

bibliography

403

Freilich, D. – Pardee, D. 1984 “{} and { } in Ugaritic: A Re-examination of the Sign-Forms.” Syria 61: 25–36. Fulco, W. J. 1976 The Canaanite God Reep. AOS 8. New Haven: American Oriental Society. Gallagher, W. R. 1994 “On the Identity of Hêll Ben Šaar of Is. 14: 12–15.” UF 26: 131–146. Gammie, J. G. 1971 “Loci of the Melchizedek Tradition of Genesis 14:18–20.” JBL 90: 385–396. Garr, W. R. 1986 “On Voicing and Devoicing in Ugaritic.” JNES 45: 45–52. Gaster, Th. H. 1938a “The ‘Graces’ in Semitic Folklore: A Wedding-Song from Ras Shamra.” JRAS: 37–56. 1938b “The Harrowing of Baal: A Poem from Ras Shamra.” AcOr 16: 41–48. 1944 “Folklore Motifs in Canaanite Myth.” JRAS: 30–51. 1948 “Ugaritic Mythology.” JNES 7: 184–193. Gelb, I. J. 1957

Glossary of Old Akkadian. Materials for the Assyrian Dictionary, 3; Chicago: University of Chicago Press.

Gelb, I. J. – Purves, P. M. – MacRae, A. A. 1943 Nuzi Personal Names. Oriental Institute Publications 57. Chicago: University of Chicago Press. George, A. R. 1992 Babylonian Topographical Texts. OLA 40. Leuven: Departement Oriëntalistiek and Peeters. 2003 The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts. Oxford: Oxford University Press. van Gessel, B. H. L. 1998–2001 Onomasticon of the Hittite Pantheon, 3 Vols. HdO I, 33/1–3. Leiden/Boston/ Köln: Brill. Gevirtz, S. 1973

“On Canaanite Rhetoric: The Evidence of the Amarna Letters from Tyre” Or 4:162–177.

Gimaret, D. 1988 Les nom divins en Islam: exégèse lexicographique et théologique. Paris: Les Éditions du Cerf. Ginsberg, H. L. 1934 “Zu OLZ 1933, Sp. 473 f.” OLZ 37:474. 1935 “Notes on ‘the Birth of the Gracious and Beautiful Gods’.” JRAS: 45–72.

404 1936a 1936b 1938a 1938b 1939 1946

bibliography “The Rebellion and Death of Balu.” OrNS 5: 161–198. “Balu and His Brethren.” JPOS 16: 138–149. “Bal and Anat.” OrNS 7: 1–11. “A Ugaritic Parallel to 2 Sam 1:21.” JBL 57: 209–213. “Two Religious Borrowings in Ugaritic Literature.” OrNS 8: 317–327. The Legend of King Keret: A Canaanite Epic of the Bronze Age. BASOR Supplementary Studies 2–3. New Haven: American Schools of Oriental Research.

Gitin, S., Dothan, T. and Naveh, J. 1997 “A Royal Dedicatory Inscription from Ekron.” IEJ 47: 1–16. Goetze, A. 1941 “The Nikkal Poem from Ras Shamra.” JBL 60: 353–374. Good, R. M. 1981 “Geminated Sonants, Word Stress, and Energic -nn/-.nn in Ugaritic.” UF 13: 117–121. Gordon, C. H. 1937 “A Marriage of the Gods in Canaanite Mythology.” BASOR 65: 29–33. 1953 “Near East Seals in Princeton and Philadelphia.” OrNS 22: 242–250. 1976 “El, Father of Šnm.” JNES 35: 261–262. 1987 “Eblaitica.” In Eblaitica: Essays on the Ebla Archives and Eblaite Language, Vol. 1. Ed. by C. H. Gordon et al. Winona Lake: Eisenbrauns: 19–28. 1988a “Notes on Proper Names in the Ebla Tablets.” In Eblaite Personal Names and Semitic Name-Giving: Papers of a Symposium held in Rome July 15–17, 1985. Ed. by A. Archi. ARES I. Roma: Missione Archeologica Italiana in Siria: 153–158. 1988b “Ugaritic rbt/rabtu.” In Ascribe to the Lord: Biblical & Other Studies in Memory of Peter C. Craigie. Ed. by L. Eslinger and G. Taylor. JSOTSS 67. Shefeld: JSOT Press: 127–132. Gray, J. 1949 “The Desert God Atr in the Literature and Religion of Canaan.” JNES 8: 72–83. 1955 The Krt Text in the Literature of Ras Shamra: A Social Myth of Ancient Canaan. Documenta et Monumenta Oriens Antiquus 5. Leiden: E. J. Brill. 1962 “Resheph.” In The Interpreter’s Dictionary of the Bible, Vol. IV. Ed. by G. A. Buttrick. Nashville: Abingdon: 36–37. 1964 The Krt Text in the Literature of Ras Shamra: A Social Myth of Ancient Canaan. 2nd Edition. Documenta et Monumenta Oriens Antiquus 5. Leiden: E. J. Brill. 1966 “Social Aspects of Canaanite Religion.” In Volume du congrès, Genève, 1965. SVT 15. Leiden: E. J. Brill: 170–192. 1971 “Baal’s Atonement.” UF 3: 61–70. 1978 “Canaanite Religion and Old Testament Study in the Light of New Alphabetic Texts from Ras Shamra.” Ug. VII: 79–108. “The Blood Bath of the Goddess Anat in the Ras Shamra Texts.” UF 11: 1979 315–324. Greeneld, J. C. 1985 “Baal’s Throne and Isa. 6:1.” In Mélanges bibliques et orientaux en l’honneur de M. Mathias Delcor. Ed. by A. Caquot et al. AOAT 215. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag: 193–198. 1999 “Hadad .” DDD2: 377–382.

bibliography

405

Greenstein, E. L. 1973 “Another Attestation of Initial h >  in West Semitic.” JANES 5: 157–164. 1974 “Two Variations of Grammatical Parallelism in Canaanite Poetry and their Psycholinguistic Background.” JANES 6: 87–105. 1982 “The Snaring of Sea in the Baal Epic.” Maarav 3: 195–216. 1998 “New Readings in the Kirta Epic.” IOS 18: 105–123. Gruber, M. I. 1990 Review of Die Ehre einer Frau in Israel: Exegetische und rechtsvergleichende Studien zu Deuteronomium, 22, 13–21, by C. Locher. HS 31: 197–200. Habel, N. C. 1972 “ ‘Yahweh, Maker of Heaven and Earth’: A Study in Tradition Criticism.” JBL 91: 321–337. Hallo, W. W. 1996 Origins: The Ancient Near Eastern Background of Some Modern Western Institutions. Studies in the History of the Ancient Near East 6. Leiden/New York/Köln: E. J. Brill. Hawkins, J. D. 2000 Corpus of Hieroglyphic Luwian Inscriptions, Vol. I: Inscriptions of the Iron Age. Part 1: Text, Introduction, Karatepe, Karkami, Tell Ahmar, Mara<, Malatya, Commagene. Studies in Indo-European Language and Culture, New Series 8.1. Berlin/New York: Walter de Gruyter. Healey, 1978 1983 1999

J. F. “Ritual Text KTU 1.161—Translation and Notes.” UF 10: 83–88. “Swords and Ploughshares: Some Ugaritic Terminology.” UF 15: 47–52. “Ilib.” DDD2: 447–448.

Heider, G. C. 1999 “Tannin .” DDD2: 834–836. Held, M. 1954 “An Obscure Biblical Passage and Its Parallel in Ugaritic.” Eretz-Israel 3: 101–103 [in Hebrew with English summary on p. IV]. 1959 “m/*m in Ugaritic and Other Semitic Languages (A Study in Comparative Lexicography).” JAOS 79: 169–176. 1965a “Studies in Comparative Semitic Lexicography.” In Studies in Honor of Benno Landsberger on his Seventy-Fifth Birthday: April 21, 1965. Assyriological Studies 16. Chicago: University of Chicago Press: 395–406. 1965b “The Action-Result (Factitive-Passive) Sequence of Identical Verbs in Biblical Hebrew and Ugaritic.” JBL 84: 272–282. 1968 “The Root zbl/sbl in Akkadian, Ugaritic and Biblical Hebrew.” JAOS 88: 90–96. 1969 “Rhetorical Questions in Ugaritic and Biblical Hebrew.” Eretz-Israel 9: 71–79. 1970 “Philological Notes on the Mari Covenant Rituals.” BASOR 200: 32–40. 1973 “Pits and Pitfalls in Akkadian and Biblical Hebrew.” JANES 5: 173–190. Heltzer, M. 1981 The Suteans. Seminario di Studi Asiatici, Series Minor 13. Naples: Istituto Universitario Orientale.

406

bibliography

Herdner, A. 1938 “Quelques remarques sur «la légende phénicienne de Danel» II col. 1 et 2.” RES: 120–127. 1949a “ iriibi et les noces de Yari et de Nikkal dans la mythologie d’Ugarit.” Semitica 2: 17–20. 1949b “La légende cananéenne d’Aqhat d’après les travaux récents.” Syria 26: 1–16. 1978 “Nouveaux textes alphabétiques de Ras-Shamra-XXIV e campagne, 1961.” Ug. VII: 1–74. Herrmann, W. 1960 “Die Göttersöhne.” ZRGG 12: 242–251. 1968 Yari und Nikkal und der Preis der Kuar t-Göttinnen: Ein kultisch-magischer Text aus Ras Shamra. BZAW 106. Berlin: A. Töpelman. 1982 “Die Frage nach Göttergruppen in der religiösen Vorstellungswelt der Kanaanäer.” UF 14: 93–104. 1999a “Baal  .” DDD2: 132–139. 1999b “El .” DDD2: 274–280. 1999c “Rider Upon the Clouds    .” DDD2: 703–705. 1999d “Baal Zebub   .” DDD2: 154–156. Hestrin, R. 1987 “The Cult Stand from Tell Taanak and its Religious Background.” In Phoenicia and the East Mediterranean in the First Millennium B.C.: Proceedings of the Conference held in Leuven from the 14th to the 16th of November 1985. Ed. by E. Lipiski. Studia Phoenicia 5; OLA 22. Leuven: Peeters: 61–77. L’Heureux, C. E. 1979 Rank among the Canaanite Gods: El, Baal, and the Rephaîm. HSM 21. Missoula: Scholars Press. Hillers, D. R. 1970 “Additional Note.” BASOR 200: 18. Hoch, J. E. 1994 Semitic Words in Egyptian Texts of the New Kingdom and Third Intermediate Period. Princeton: Princeton University Press. Hoffner, H. A., Jr. 1998 Hittite Myths. SBL Writings from the Ancient World Series, 2. 2nd Edition. Atlanta: Scholars Press. Holladay, W. L. 1969 “Ere—‘Underworld’: Two More Suggestions.” VT 19: 123–124. Honeyman, A. M. 1961 “Two Semitic Inscriptions from Malta.” PEQ 93: 151–153. Horowitz, W. 1998 Mesopotamian Cosmic Geography. Mesopotamian Civilizations 8. Winona Lake: Eisenbrauns. Horwitz, W. J. 1972 “Discrepancies in an Important Publication of Ugarit.” UF 4: 47–52.

bibliography

407

Hrozny, B. 1932 “Les Ioniens à Ras-Šamra.” ArOr 4: 169–178. Hübner, B. and Reizammer, A. 1985 Inim kiengi: sumerisch-deutsches Glossar. Marktredwitz: Selbstverlag. Huehnergard, J. 1989 The Akkadian of Ugarit. HSS 34. Atlanta: Scholars Press. Huffmon, H. B. 1965 Amorite Personal Names in the Mari Texts: A Structural and Lexical Study. Baltimore: Johns Hopkins University Press. Hvidberg, F. F. 1962 Weeping and Laughter in the Old Testament: A Study of Canaanite-Israelite Religion. Leiden: E. J. Brill. Hvidberg-Hansen, F. O. 1979 La déesse Tanit: Une étude sur la religion canaanéo-punique (2 Vols). Translated by F. Arndt. Copenhagen. Ingholt, H. – Seyrig, H. – Starcky, J. 1955 Recueil des tessères de Palmyre suivi de remarques linguistiques par A. Caquot. Institut Français d’Archéologie de Beyrouth, Bibliothèque Archéologique et Historique 58. Paris: P. Geuthner. Irwin, W. A. 1961 “Where Shall Wisdom Be Found?” JBL 80: 133–142. Jack, J. W. 1935 The Ras Shamra Tablets: Their Bearing on the Old Testament. Old Testament Studies 1. Edinburgh: T. & T. Clark. Jacobs, I. 1977 “Elements of Near-Eastern Mythology in Rabbinic Aggadah.” JJS 28: 1–11. Jastrow, M. 1950 A Dictionary of the Targumim: the Talmud Babli and Yerushalmi, and the Midrashic Literature (2 Vol.). New York: Pardes. Jirku, A. 1965 “Rapau, der Fürst der Rapauma-Rephaim.” ZAW 77: 82–83. Jones, W. H. S. 1963 Pliny, Natural History. With an English Translation in Ten Volumes, Vol. VIII. London/ Cambridge, Mass.: William Heinemann/Harvard University Press. Kapelrud, A. S. 1952 Baal in the Ras Shamra Texts. Copenhagen: G. E. C. Gad. 1969a The Violent Goddess Anat in the Ras Shamra Texts. Scandinavian University Books. Oslo: Universitetsforlaget. 1969b “Baal and the Devourers.” Ug. VI: 319–332. 1980 “Creation in the Ras Shamra Texts.” StTh 34: 1–11.

408

bibliography

Kaufman, S. A. 1974 The Akkadian Inuences on Aramaic. Assyriological Studies 19; Chicago: The University of Chicago Press. Keel, O. 1978 The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Trans. T. J. Hallett. New York: The Seabury Press. Kloos, C. 1986 Yhwh’s Combat with the Sea: A Canaanite Tradition in the Religion of Ancient Israel. Leiden: E. J. Brill. Knapp, B. A. 1983 “An Alashiyan Merchant at Ugarit” Tel-Aviv 10: 38–45. Knutson, F. B. 1981 “Divine Names and Epithets in the Akkadian Texts.” In RSP III: 471–500. Koch-Westenholz, U. 1995 Mesopotamian Astrology: An Introduction to Babylonian and Assyrian Celestial Divination. CNI Publications 19. Copenhagen: Museum Tusculanum Press. Korpel, M. C. A. 1990 A Rift in the Clouds: Ugaritic and Hebrew Descriptions of the Divine. UBL 8. Münster: Ugarit-Verlag. Korpel, M. C. A. – de Moor, J. C. 1988 “Fundamentals of Ugaritic and Hebrew Poetry.” In The Structural Analysis of Biblical and Canaanite Poetry. Ed. by W. van der Meer and J. C. de Moor. JSOTSS 74. Shefeld: JSOT Press: 1–61. Krahmalkov, C. R. 2000 Phoenician-Punic Dictionary. Studia Phoenicia 15; OLA 90. Leuven: Peeters/ Department of Oriental Studies. Krebernik, M. 1988 Die Personennamen der Ebla-Texte: Eine Zwischenbilanz. Berlin: Dietrich Reimer Verlag. Kuhnigk, W. 1974 Nordwestsemitische Studien zum Hoseabuch. BibOr 27. Rome: Biblical Institute Press. Kupper, J.-R. 1961 L’iconographie du dieu Amurru dans la glyptique de la Ier dynastie babylonienne. Académie Royale de Belgique, Classe des Lettres et des Sciences Morales et Politiques, Mémoires 8/LV. Bruxelles: Palais des Académies. Lack, R. 1962 “Les origines de Elyôn, le Très-Haut, dans la tradition cultuelle d’Israël.” CBQ 24: 44–64. Lambert, W. G. 1960 Babylonian Wisdom Literature. Oxford: Clarendon Press. 1977 “Iara.” RlA 5: 176–177.

bibliography 1981 1988 2003

409

“Old Akkadian Ilaba = Ugaritic Ilib?” UF 13: 299–301. “Old Testament Mythology in Its Ancient Near Eastern Context.” In Congress Volume: Jerusalem, 1986. Ed. by J. A. Emerton. SVT 40. Leiden: E. J. Brill: 124–143. “Leviathan in Ancient Art.” In Shlomo: Studies in Epigraphy, Iconography, History and Archaeology in Honor of Shlomo Moussaieff. Ed. by R. Deutsch. Tel Aviv—Jaffa: Archaeological Center Publication: 147–154.

Landsberger, B. 1934 Die Fauna des alten Mesopotamien nach der 14. Tafel der Serie AR-RA = ubullu. Abhandlungen der Philologisch-Historischen Klasse der sächsischen Akademie der Wissenschaften, 42/6. Leipzig: S. Hirzel. 1967 The Date Palm and its By-products according to the Cuneiform Sources. AfOB 17. Graz: Im Selbstverlage des Herausgebers. de Langhe, R. 1945 Les textes de Ras-Shamra-Ugarit et leurs rapports avec le milieu biblique de l’Ancien Testament (2 Vol.). Universitas Catholica Lovaniensis, Dissertationes ad gradum magistri in Facultate Theologica vel in Facultate Iuris Canonici consequendum conscriptae II/35. Gembloux: J. Duculot; Paris: Desclée de Brouwer. Leitz, Ch. (ed.) 2002–3 Lexikon der ägyptischen Götter und Götterbezeichnungen, 8 Vols. OLA 110–116, 129. Leuven/Paris/Dudley, MA: Peeters. Lemaire, A. 1979–1980 “Une nouvelle cruche inscrite en paléo-hébreu.” Maraav 2: 159–162. Levi Della Vida, G. 1944 “El Elyon in Genesis 14 18–20.” JBL 53: 1–9. Levine, B. A. 1981 “Review of Le culte à Ugarit d’après les textes de la pratique en cunéiformes alphabétiques, by J.-M. de Tarragon.”RB 88: 245–250. Levine, B. A. – de Tarragon, J.-M. 1984 “Dead Kings and Rephaim: The Patrons of the Ugaritic Dynasty.” JAOS 104: 649–659. 1993 “The King Proclaims the Day: Ugaritic Rites for the Vintage (KTU 1.41//1.87).” RB 100: 76–115. Lewis, T. J. 1989 Cults of the Dead in Ancient Israel and Ugarit. HSM 39. Atlanta: Scholars Press. 1996 “Toward A Literary Translation of the Rapiuma Texts.” In Ugarit, Religion and Culture: Proceedings of the International Colloquium on Ugarit, Religion and Culture Edinburgh, July 1994. Essays presented in honour of Professor John C. L. Gibson. Ed. by N. Wyatt et al. UBL 12. Münster: Ugarit-Verlag: 115–123. Limet, H. 1988

“Problèmes de graphie et la phonologie.” In Eblaite Personal Names and Semitic Name-Giving: Papers of a Symposium Held in Rome, July 15–17, 1985. Ed. by A. Archi. ARES I. Roma: Missione Archeologica Italiana in Siria: 35–43.

410

bibliography

Lipiski, E. 1971 “Epiphanie de Baal-Haddu RS 24:245.” UF 3: 81–92. 1972 “The Goddess Airat in Ancient Arabia, in Babylon, and in Ugarit: Her Relation to the Moon-God and the Sun-Goddess.” OLP 3: 101–119. 1973 “skn et sgn dans le sémitique occidentale du nord.” UF 5: 191–207. 1977 “An Ugaritic Letter to Amenophis III Concerning Trade with Alaiya.” Iraq 39: 213–217. 1987 “Reshep Amyklos.” In Phoenicia and the East Mediterranean in the First Millenium B.C.: Proceedings of the Conference held in Leuven from the 14th to the 16th of November 1985. Ed. by E. Lipiski. Studies Phoenicia 5; OLA 22. Leuven: Peeters: 87–99. 1988 “Ea, Kothar et El.” UF 20: 137–143. Litke, R. L. 1998 Assyro-Babylonian God-Lists, AN:dA-NU-UM and AN:ANU ŠÁ AMLI. TBC 3. New Haven: Yale Babylonian Collection. Liverani, M. 1969 “Lena Aström, Studies on the Arts and Crafts of the Late Cypriote Bronze Age, Lund 1967” OrAnt 8:259–261. 1979 “Ras Shamra II. Histoire.” SDB 9: col. 1295–1348. Locher, C. 1986 Die Ehre einer Frau in Israel: Exegetische und rechtsvergleichende Studien zu Deuteronomium, 22, 13–21. Fribourg: Universitätsverlag; Göttingen: Vandehoeck & Rupect. Loewenstamm, S. E. 1959 “Hearot l=-Torat ha-Kinuyim b=-Ugaritit l=-Or ha-K=naanit.” Lîonénu 23: 72–84 [in Hebrew]. 1971a “Grenzgebiete ugaritischer Sprach- und Stilvergleichung: Hebräisch des Zweiten Tempels, Mittelhebräisch, Griechisch.” UF 3: 93–100. 1971b “md ” UF 3: 357–359. 1978 “Ugarit and the Bible II.” Bib 59: 100–122. 1980 Comparative Studies in Biblical and Ancient Oriental Literatures. AOAT 204. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. Løkkegaard, F. 1953 “A Plea for El, the Bull, and Other Ugaritic Miscellanies.” In Studia Orientalia Ioanni Pedersen Septuagenario A.D. VII Id. Nov. Anno MCMLIII a Collegis Discipulis Amicis Dicta. Hauniae: E. Munksgaard: 219–235. 1955 “The House of Baal.” AcOr 22: 10–27. Loretz, O. 1974 “Der Torso eines kanaanäisch-israelitischen Tempelweihspruches in 1 Kg 8, 12–13.” UF 6: 478–480. 1979–80 “Baal, le chevaucheur des nuées.” AAAS 29–30: 185–188. 1984 “adn come epiteto di Baal e I suoi rapporti con Adonis e Adonaj.” In Adonis: relazioni del colloquio in Roma, 22–23 maggio 1981. CSF 18. Roma: Consiglio Italiano delle Ricerche: 25–33. Maier, III W. A. 1986 Aerah: Extrabiblical Evidence. HSM 37. Atlanta: Scholars Press.

bibliography

411

Marcus, D. 1978 “Ugaritic bn ydm: ‘Chest’ or ‘Back’?” In Studies in Bible and the Ancient Near East: Presented to Samuel E. Loewenstamm on His Seventieth Birthday. Ed. by Y. Avishur and J. Blau. Jerusalem: E. Rubenstein: 111–117. Margulis, B. (= Margalit, B.) 1970a “A Ugaritic Psalm (RŠ 24.252).” JBL 89: 292–304. 1970b “The Canaanite Origin of Psalm 29 Reconsidered.” Bib 51: 332–348. Margalit, B. (= Margulis, B.) 1976 “Studia Ugaritica II: ‘Studies in Krt and Aqht’.” UF 8: 137–192. 1980 A Matter of and : A Study of the Baal-Mot Epic (CTA 4–5–6). AOAT 206. Kevelaer: Butzen & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. 1981 “The Ugaritic Creation Myth: Fact or Fiction?” UF 13: 137–145. 1983 “Lexicographical Notes on the Aqht Epic (Part I: KTU 1.17–18).” UF 15: 65–103. 1984 “Lexicographical Notes on the Aqht Epic (Part II: KTU 1.19).” UF 16: 119–179. 1989a The Ugaritic Poem of Aqht: Text. Translation. Commentary. BZAW 182. Berlin/New York: W. de Gruyter. 1989b “KTU 1.92 (Obv.): A Ugaritic Theophagy.” AuOr 7: 67–80. 1996a “art. rm. . . . dynm (KTU 1.14:IV:35–39): Exit ‘Sidon’.” UF 28: 453–455. 1996b “Ugaritic tr. r and DAPT (I 14) gr. wtr.” In Ugarit, Religion and Culture: Proceedings of the International Colloquium on Ugarit, Religion and Culture Edinburgh, July 1994. Essays Presented in Honour of Professor John C. L. Gibson. UBL 12. Ed. by N. Wyatt et al. Münster: Ugarit-Verlag: 179–203. McCarter, P. K. Jr. 1987 “Aspects of the Religion of the Israelite Monarchy” in Biblical and Epigraphic Data” in Ancient Israelite Religion: Essays in Honor of Frank Moore Cross, edit. by P. D. Miller, Jr. at al. Fortress Press, 1987: 137–155. Meier, S. 1986 “Baal’s Fight with Yam (KTU 1.2.I, IV): A Part of the Baal Myth as Known in KTU 1.1, 3–6?” UF 18: 241–254. du Mesnil du Buisson, R. 1970 Études sur les dieux phéniciens hérités par l’empire romain. EPROER 14. Leiden: E. J. Brill. 1973 Nouvelles études sur les dieux et les mythes de Canaan. EPROER 33. Leiden: E. J. Brill. 1978 “L’explication mythique des saisons en Phénicie: Baal tue ses frères taureaux de la chaleur.” Berytus 26: 55–83. Michalowski, P. 1987–90 “Lisin (dLi9-si4).” RlA 7: 32–33. Michel, W. L. 1987 Job in the Light of Northwest Semitic, Volume I: Prologue and First Cycle of Speeches Job 1:1–14:22. BibOr 42. Rome: Biblical Institute Press.

412

bibliography

Milik, J. T. 1958 “Giobbe 38,28 in siro-palestinese e la dea ugaritica Pdry bt ar.” RBI 6: 252– 254. Miller, P. D. 1965 “Fire in the Mythology of Canaan and Israel.” CBQ 27: 256–261. 1967 “El the Warrior.” HTR 60: 411–431. 1970 “Ugaritic zr and Hebrew zr II.” UF 2: 159–175. 1973 The Divine Warrior in Early Israel. HSM 5. Cambridge: Harvard University Press. 1980 “El, The Creator of Earth.” BASOR 239: 43–46. Montgomery, J. A. 1933 “Notes on the Mythological Epic Texts from Ras Shamra.” JAOS 53: 97–123. de Moor, J. C. 1969 “Studies in the New Alphabetic texts from Ras Shamra I.” UF 1: 167– 188. 1970a “The Semitic Pantheon of Ugarit.” UF 2: 187–228. 1970b “Studies in the New Alphabetic Texts From Ras Shamra II.” UF 2: 303–327. 1972 New Year with Canaanites and Israelites (2 Vol.). Kamper Cahiers 21–22. Kampen: J. H. Kok. 1976 “Rpima—Rephaim.” ZAW 88: 323–345. 1978 “The Art of Versication in Ugarit and Israel: I. The Rhythmical Structure.” In Studies in Bible and the Ancient Near East: Presented to Samuel E. Loewenstamm on His Seventieth Birthday. Ed. by Y. Avishur and J. Blau. Jerusalem: E. Rubenstein: 119–139. 1980 “El, The Creator.” In The Bible World: Essays in Honor of Cyrus H. Gordon. Ed. by G. Rendsburg et al. New York: KTAV: 171–187. 1981–82 “Demons in Canaan.” JEOL 27: 106–119. 1986 “Athtartu the Huntress (KTU 1.92).” UF 17: 225–230. de Moor, J. C. – van der Lugt, P. 1974 “The Spectre of Pan-Ugaritism.” BiOr 31: 3–26. de Moor, J. C. – Sanders, P. 1991 “An Ugaritic Expiation Ritual and its Old Testament Parallels.” UF 23: 283–300. de Moor, 1982a 1982b 1984

J. C. – Spronk, K. “Problematical Passages in the Legend of Kirtu (I).” UF 14: 153–171. “Problematical Passages in the Legend of Kirtu (II).” UF 14: 173–190. “More on Demons in Ugarit (KTU 1.82).” UF 16: 237–250.

Morag, S. 1995 Studies on Biblical Hebrew. Jerusalem: Magnes Press [in Hebrew]. Moran, W. L. 1992 The Amarna Letters. Baltimore/London: Johns Hopkins University Press. Mosca, P. G. 1986 “Ugarit and Daniel 7: A Missing Link.” Bib 67: 496–517.

bibliography

413

Mulder, M. J. 1972 “Hat man in Ugarit die Sonnenwende begangen?” UF 4: 79–96. Mullen, E. T. 1980 The Assembly of the Gods: The Divine Council in Canaanite and Early Hebrew Literature. HSM 24. Chico: Scholars Press. Müller-Kessler, Ch. 2002 “Die aramäische Beschwörung und ihre Rezeption in den mandäischmagischen Texten.” In Charmes et sortilèges. Magie et magiciens. Res Orientales 14. Leuven: Peeters: 193–208. Neusner, J. 1984 The Talmud of the Land of Israel: A Preliminary Translation and Explanation, Vol. 31: Sanhedrin and Makkot. Chicago Studies in the History of Judaism. Chicago: University of Chicago Press. Nielsen, D. 1936 Ras Šamra Mythologie und biblische Theologie. Abhandlungen für die Kunde des Morgenlandes XXI/4. Leipzig: Deutsche Morgenländische Gesellschaft. Nili, I. 2004

A Study Concerning the Phenomenon of Hapax Legomena in the Akkadian Language. Bar-Ilan University Ph.D. Thesis.

Nougayrol, J. 1968 “Textes suméro-accadiens des archives et bibliothèques privées d’Ugarit.” Ug. V: 1–446. 1969 “La Lamatu à Ugarit.” Ug. VI: 393–408. Obermann, J. 1948 Ugaritic Mythology: A Study of Its Leading Motifs. New Haven: Yale University Press. Olley, J. W. 1976 “A Forensic Connotation of bô.” VT 26: 230–234. del Olmo Lete, G. 1978 “Notes on Ugaritic Semantics IV.” UF 10: 37–46. 1984 Interpretación de la mitología Cananea. Estudios de semántica ugarítica. Fuentes de la Ciencia Bíblica 2. Valencia: Institución San Jerónimo. 1985 “Frases y fórmulas ugarítico-hebreas.” In Mélanges bibliques et orientaux en l’honneur de M. Mathias Delcor. Ed. by A. Caquot et al. AOAT 215. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag: 79–95. 1986 “La estructura del panteón ugarítico.” In Salvación en la palabra: Targum-DerashBerith en memoria del profesor Alejandro Díez Macho. Ed. by Domingo Muñoz León. Madrid: Ediciones Cristianidad: 267–304. 1990 “Textos ugaríticos y su crítica literaria: A propósito de dos obras recientes.” AuOr 8: 183–195. 1991 “Yaru y Nikkalu la mitología lunar sumeria en Ugarit.” AuOr 9: 67–75. 1992 “Receta mágica para un infante enfermo (KTU 1.124).” Sefarad 52: 187– 192

414

bibliography

Olyan, S. M. 1988 Asherah and the Cult of Jahweh in Israel. SBLMS 34. Atlanta: Scholars Press. Pardee, D. 1977 “A New Ugaritic Letter.” BiOr 34: 3–20. 1987 “Epigraphic and Philological Notes” UF 19: 199–217. 1988a “ukamuna wa Šunama.” UF 20: 195–199. 1988b “A New Datum for the Meaning of the Divine Name Milkashtart.” In Ascribe to the Lord: Biblical & Other Studies in Memory of Peter C. Craigie. Ed. by L. Eslinger and G. Taylor. JSOTSS 67. Shefeld: JSOT Press: 55–68. 1989–90 “Ugaritic Proper Nouns.” AfO 36–37: 390–513. 1991 “The Structure of RS 1.002.” In Semitic Studies in Honor of Wolf Leslau on the Occasion of his Eighty-fth Birthday November 14th, 1991, Vol. II. Ed. by A. S. Kaye. Wiesbaden: O. Harrassowitz: 1181–1196. 1993 “RS 1.005 and the Identication of the grm.” In Ritual and Sacrice in the Ancient Near East: Proceedings of the international conference organized by the Katholieke Universiteit Leuven from the 17th to the 20th of April 1991. Ed. by J. Quaegebeur. OLA 55. Leuven: Peeters/Department Orientalistiek: 301–318. 1999 “Kosharoth  .” DDD2: 491–492. 2003–4 “Review of J. Tropper, Ugaritische Grammatik (Münster, 2000).” AfO 50: 1–404 (online version). Parker, S. B. 1970 “The Feast of Rpiu.” UF 2: 243–249. 1972 “The Ugaritic Deity Rpiu.” UF 4: 97–104. 1977 “The Historical Composition of KRT and the Cult of El.” ZAW 89: 161–175. 1989 The Pre-Biblical Narrative Tradition: Essays on the Ugaritic Poems Keret and Aqhat. Society of Biblical Literature Resources for Biblical Study. Atlanta: Scholars Press. Patai, R. 1965 “The Goddess Asherah.” JNES 24: 37–52. Paul, S. M. 1973 “Heavenly Tablets and the Book of Life.” JANES 5: 345–353. Paz, U. 1989–90

Photographic Guide to the Birds of Israel. Photographs by Y. Eshbol. Jerusalem: Keter [in Hebrew].

Petermann, H. (ed.) 1867 Thesaurus s. Liber magnus vulgo “Liber Adami” appellatus opus Mandaeorum summi ponderis. Leipzig: T. O. Weigel. Pintore, F. 1978 Il matrimonio interdinastico nel Vicino Oriente durante I secoli XV–XIII. Orientis Antiqui Collectio 14. Roma: Istituto per l’Oriente, Centro per le Antichità e la storia dell’arte del Vicino Oriente. Polselli, G. C. 1982 “Ilib, b, b, tra ugaritico, fenicio ed ebraico.” RSO 56: 21–26.

bibliography

415

Pomponio, F. – Xella, P. 1997 Les dieux d’Ebla: Études analytiques des divinités éblaïtes à l’époque des archives royales du IIIe millénaire. AOAT 245. Münster: Ugarit-Verlag. Pope, M. H. 1977 “Notes on the Rephaim Texts from Ugarit.” In Essays on the Ancient Near East in Memory of Jacob Joel Finkelstein. Ed. by M. de Jong Ellis. Memoirs of the Connecticut Academy of Arts and Sciences 19. Hamden: Archon Books: 163–182. 1981 “The Cult of the Dead at Ugarit.” In Ugarit in Retrospect: Fifty Years of Ugarit and Ugaritic. Ed. by G. D. Young. Winona Lake: Eisenbrauns: 159–179. Prechel, D. 1996 Die Göttin Iara. Ein Beitrag zur altorientalischen Religionsgeschichte. ALASP 11. Münster: Ugarit-Verlag. Puech, E. 1986–87 “The Canaanite Inscriptions of Lachish and Their Religious Background.” Tel Aviv 13–14: 13–25. Rainey, A. F. 1975 “Institutions: Family, Civil, and Military.” RSP II: 69–107. 1996 Canaanite in the Amarna Tablets: A Linguistic Analysis of the Mixed Dialect Used by the Scribes from Canaan, Volume I: Orthography, Phonology, Morphosyntactic Analysis of the Pronouns, Nouns, Numerals. HdO I/25. Leiden/New York/Köln: E. J. Brill. Redford, D. B. 1973 “New Light on the Asiatic Campaigning of oremheb.” BASOR 211: 36–49. Reiter, K. 1990 “Falknerei in Ugarit.” UF 22: 271–278. Rendtorff, R. 1967 “The Background of the Title     in Gen XIV.” In Fourth World Congress of Jewish Studies: Papers, Vol. I. Jerusalem: World Union of Jewish Studies: 167–170. Ribichini, S. 1985 Poenus advena: Gli dei fenici e l’interpretazione classica. CSF 19. Roma: Consiglio Nazionale delle Ricerche. Ribichini, S. – Xella, P. 1979 “milkatart, mlk(m) e la tradizione siropalestinese sui refaim.” RSF 7: 145– 158. 1987 “Su alcuni antroponimi da Ugarit.” RSF 15: 7–13. Richardson, H. N. 1971 “The Last Words of David: Some Notes on II Samuel 23: 1–7.” JBL 90: 257–266. Rin, S. – Rin, Sh. 1967 “Ugaritic-Old Testament Afnities II.” BZ 11: 174–192.

416 1996

bibliography Acts of the Gods: The Ugaritic Epic Poetry. Revised and Expanded Edition. Philadelphia: Inbal [in Hebrew].

Roberts, J. J. M. 1972 The Earliest Semitic Pantheon: A Study of the Semitic Deities Attested in Mesopotamia before Ur III. Baltimore/London: Johns Hopkins University Press. Rost, L. 1961 “Zu den hethitischen Bildbeschreibungen (I. Teil).” MIO 8: 161–217. Rüster, Ch. and Neu, E. 1989 Hethitisches Zeichenlexikon: Inventar und Interpretation der Keilschriftzeichen aus den BoazköyTexten. Studien zu den Bo;azköy-Texten, 2. Wiesbaden: Harrassowitz. Rüterswörden, U. 1999 “oron .” DDD2: 425–426. Sallaberger, W. 2001 “Nin-MAR.KI.” RlA 9: 463–468. Sanders, S. L. 2001 “A Historiography of Demons: Preterit-Thema, Para-Myth, and Historiola in the Morphology of Genres.” In Historiography in the Cuneiform World. Ed. by T. Abusch et al. Proceedings of the XLVe Rencontre assyriologique internationale. Bethesda: CDL Press, 429–440. Sanmartín, J. 1977 “Semantisches über ug. adn” UF 9: 269–272. 1991 “Isoglosas morfoléxicas eblaítico-ugaríticas: la trampa lexicográca.” AuOr 9: 165–217. Sapin, J. 1983 “Quelques systèmes socio-politiques en Syrie au 2o millénaire avant J.-C. et leur évolution historique d’après des documents religieux (légendes, rituels, sanctuaires).” UF 15: 157–190. Schloen, J. D. 1993 “The Exile of Disinherited Kin in KTU 1.12 and KTU 1.23.” JNES 52: 209–220. Schmidt, B. B. 1994 Israel’s Benecent Dead. FAT 11. Tübingen: J. C. B. Mohr (Paul Siebeck). 1999 “Al.” DDD2: 14–17. Schmidt, W. 1961 Königtum Gottes in Ugarit und Israel: Zur Herkunft der Königsprädikation Jahwes. Berlin: A. Töpelmann. Schoors, A. 1972 “Literary Phrases.” RSP I: 1–70. Segert, S. 1983 “Parallelism in Ugaritic Poetry.” JAOS 103: 295–306.

bibliography

417

van Selms, A. 1970 “Yammu’s Dethronement by Baal: An Attempt to Reconstruct Texts UT 129, 137 and 68.” UF 2: 251–268. 1971 “CTA 32: A Prophetic Liturgy.” UF 3: 235–248. 1982 “The Expression ‘the Holy One of Israel’.” In Von Kanaan bis Kerala: Festschrift für Prof. Mag. Dr. J. P. M. van der Ploeg O.P. zur Vollendung des siebzigsten Lebensjahres am 4. Juli 1979 überreicht von Kollegen, Freunden und Schülern. Ed. by W. C. Delsaman et al. AOAT 211. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag: 257–269. Seux, M.-J. 1976 Hymnes et prières aux dieux de Babylonie et d’Assyrie: Introduction, traduction et notes. LAPO 8. Paris: Éditions du Cerf. Singer, A. D. 1948 “The Vocative in Ugaritic.” JCS 2: 1–10. Sivan, D. 1982 “Final Triphthongs and Final yu/a/i wu/a/i Diphthongs in Ugaritic Nominal Forms.” UF 14: 209–218. 1984 Grammatical Analysis and Glossary of the Northwest Semitic Vocables in Akkadian Texts of the 15th–13th C. B.C. from Canaan and Syria. AOAT 214. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. Smith, M. S. 1984 “The Magic of Kothar, the Ugaritic Craftsman God, in KTU 1.6: VI: 49–50.” RB 91: 377–380. 1985 Kothar wa-Hasis, the Ugaritic Craftsman God. Ph.D dissertation: Yale University. 1992 “Rephaim.” ABD, V: 674–676. 1995 “The *qatala Form in Ugaritic Narrative Poetry.” In Pomegranates and Golden Bells: Studies in Biblical, Jewish, and Near Eastern Ritual, Law, and Literature in Honor of Jacob Milgrom. Ed. by D. P. Wright et al. Winona Lake: Eisenbrauns: 789–803. 2001 The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic texts. Oxford: Oxford University Press. Sperling, S. D. 1982 “An Arslan Tash Incantation: Interpretations and Implications.” HUCA 53: 1–10. Spronk, K. 1986 Beatic Afterlife in Ancient Israel and in the Ancient Near East. AOAT 219. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. Stadelmann, L. I. J. 1970 The Hebrew Conception of the World: A Philological and Literary Study. Analecta Biblica 39. Rome: Pontical Biblical Institute. Stadelmann, R. 1967 Syrisch-Palästinensische Gottheiten in Ägypten. Leiden: E. J. Brill. Stamm, J. J. 1968 Die akkadische Namengebung. Darmstadt: Wissenschaftliche Buchgesellschaft.

418

bibliography

Stellman, R. C. 1997 “qrdm.” NIDOTTE 3: 982–984. Sznycer, M. 1963 “A propos du nom propre punique bdly.” Semitica 13: 21–30. Al- abar , A.-J. M. B. J. 1990 The Commentary on the Qur n: Being an Abridged Translation of J mial-bay n an tawl al-Qur n, Vol. I. With an Introduction and Notes by J. Cooper. Oxford: Oxford University Press. Tallqvist, K. 1932 Der Assyrische Gott. Studia Orientalia IV/3. Helsinki: Societas Orientalis Fennica. Talshir, D. 1999 “Transformations in the Meaning of nr and y.” Lîonénu 62: 107–124 [in Hebrew]. Teixidor, J. 1971 “Bulletin d’épigraphie sémitique 1971.” Syria 48: 453–485. Theuer, G. 2000 Der Mondgott in den Religionen Syrien-Palästinas: Unter besonderer Berücksichtigung von KTU 1.24. OBO 173. Freiburg: Universitätsverlag; Göttingen: Vandenhoeck & Ruprecht. Thomas, D. W. 1934 “The Root san = —in Hebrew.” ZAW 52: 236–238. Thompson, H. O. 1970 Mekal, the God of Beth-Shan. Leiden: E. J. Brill. van der Toorn, K. 1999 “Hebat.” DDD2: 391–392. Topel, J. 2003 “What Kind of Sign are Vultures? Luke 17, 37b.” Biblica 84: 403–411. Tromp, N. 1969 Primitive Conceptions of Death and the Nether World in the Old Testament. BibOr 21. Rome: Pontical Bibilical Institute. Tropper, J. 1989 Nekromantie: Totenbefragung im Alten Orient und im Alten Testament. AOAT 223. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. Tropper, J. and Hayajneh, H. 2003 “El, der scharfsinnige und verständige Gott: Ugaritisch lpn il d pid im Lichte der arabischen Lexeme laif und fu d.” OrNS 72: 159–182. Tsevat, M. 1954 “The Canaanite God Šäla.” VT 4: 41–49.

bibliography

419

Tsumura, D. T. 1973 The Ugaritic Drama of the Good Gods: A Philological Study. Brandeis University Ph.D. Thesis. 1974 “ ‘A Ugaritic God, mt-w-r, and His Two Weapons’ (UT 52: 8–11).” UF 6: 407–413. 1988 “ ‘The Deluge’ (mabbûl) in Psalm 29:10.” UF 20: 351–355. 1991 “Vowel Sandhi in Ugaritic.” In Near Eastern Studies: Dedicated to H.I.H. Prince Takahito Mikasa on the Occasion of His Seventy-Fifth Birthday. Ed. by Masao Mori et al. Bulletin of the Middle Eastern Culture Center in Japan 5. Wiesbaden: O. Harrassowitz: 427–435. Ullendorff, E. 1963–64 “Ugaritic Studies within their Semitic and Eastern Mediterranean Setting.” BJRL 46: 236–249. 1973 “Review of Konkordanz der ugaritischen Textzählungen, by M. Dietrich and O. Loretz; Baal: A Study of Texts in Connexion with Baal in the Ugaritic Epics, by P. J. van Zijl.” BSOAS 36: 127. Vattioni, F. 1965 Review of Wörterbuch der ugaritischen Sprache, by J. Aistleitner. OrAnt 4: 145–148. Vaughn, A. G. 1993 “il zr- An Explicit Epithet of El as a Hero/Warrior.” UF 25: 423–430. Vawter, B. 1980 “Proverbs 8:22: Wisdom and Creation.” JBL 99: 205–216. 1986 “Yahweh: Lord of the Heavens and the Earth.” CBQ 48: 461–467. Veldhuis, N. 1991 A Cow of Sîn. Library of Oriental Texts 2, Groningen: STYX Publications. Viganò, L. 1976 Nomi e titoli di YHWH alla luce del semitico del Nord-ovest. BibOr 31. Rome: Biblical Institute Press. Virolleaud, Ch. 1931 “Un poème phénicien de Ras-Shamra: La Lutte de Môt, ls des dieux, et d’Aleïn, ls de Baal.” Syria 12: 193–224. 1933 “La naissance des dieux gracieux et beaux: Poème phénicien de RasShamra.” Syria 14: 128–151. 1934 “Fragment nouveau du poème du Môt et Aleyn-Baal (I AB).” Syria 15: 226–243. 1935 “Les chasses de Baal: Poème de Ras-Shamra.” Syria 16: 247–266. 1936a La légende phénicienne de Danel : Texte cunéiforme alphabétique avec transcription et commentaire, précédé d’une introduction à l’étude de la civilisation d’Ugarit. Mission de Ras-Shamra 1. Paris: P. Geuthner. 1936b La légende de Keret roi des Sidoniens, publiée d’après une tablette de Ras-Shamra. Mission de Ras-Shamra 2. Paris: P. Geuthner. 1936c “Anat et la génisse: Poème de Ras-Shamra (IV AB).” Syria 17: 150–173. 1936d “Hymne phénicien au dieu Nikal et aux déesses Koarôt provenant de Ras-Shamra.” Syria 17:209–228. 1936e La déesse Anat: Poème de Ras-Shamra (V AB) (Premier article).” Syria 17: 335–345.

420

bibliography

“La déesse Anat: Poème de Ras-Shamra (Deuxième article, ou V AB, B).” Syria 18: 85–102. 1937b “Séance du 22 décembre 1937: Observations sur la communication précédente.” GLECS 3: 5. 1937–40a “Contribution à l’étude du vocabulaire de Ras Shamra.” GLECS 3: 71–72. 1941 “Le roi Kéret et son ls (II K), 1er partie: Poème de Ras-Shamra.” Syria 22: 105–136. 1942–43 “Le mariage du roi Kéret (III K): Poème de Ras-Shamra.” Syria 23: 137–172. 1944–45 “Fragments mythologiques de Ras-Shamra.” Syria 24: 1–23. 1949 Légendes de Babylone et de Canaan. L’Orient Ancien Illustré 1. Paris: A. Maisonneuve. 1965 “Fragments mythologiques et liturgiques.” PRU 5: 3–13. 1968 “Les nouveaux textes mythologiques et liturgiques de Ras Shamra (XXIVe campagne, 1961).” Ug. V: 545–595. 1937a

Di Vito, R. A. 1993 Studies in Third Millennium Sumerian and Akkadian Personal Names: The Designation and Conception of the Personal God. StPh 16. Roma: Editrice Ponticio Istituto Biblico. de Vogüé, M. 1875 “Six inscriptions phéniciennes d’Idalion.” JA 5: 319–339. Walls, N. H. 1992 The Goddess Anat in Ugaritic Myth. SBLDS 135. Atlanta: Scholars Press. Wasserman, N. 1993 Syntactic and Rhetorical Patterns in Non-Epic Old-Babylonian Literary Texts. Hebrew University Ph.D. Thesis. Watson, W. G. E. 1976 “Puzzling Passages in the Tale of Aqhat.” UF 8: 371–378. 1977 “Ugaritic and Mesopotamian Literary Texts.” UF 9: 273–284. 1978 “Parallels to Some Passages in Ugaritic.” UF 10: 397–401. 1980 “An Example of Multiple Wordplay in Ugaritic.” UF 12: 443–444. 1983 “Strophic Chiasmus in Ugaritic Poetry.” UF 15: 259–270. 1985 “Internal Parallelism in Classical Hebrew Verse.” Bib 66: 365–384. 1993a “Goddesses of Ugarit: A Survey.” SEL 10: 47–59. 1993b “Art ym: Yet Another Proposal.” UF 25: 431–434. 1996 “Comments on Some Ugaritic Lexical Items.” JNSL 22: 73–84. Weinfeld, M. 1973 “ ‘Rider of the Clouds’ and ‘Gatherer of the Clouds’.” JANES 5: 421– 426. 1975 Sefer B=rit: im pr da. Tel Aviv. [in Hebrew]. 1984 “Kuntillet Ajrud Inscriptions and Their Signicance.” SEL 1: 121–130. Weippert, M. 1974 “ lúAD.DA.A.NI in den Briefen des Abdueba von Jerusalem an den Pharao.” UF 6: 415–419.

bibliography

421

Wenham, G. J. 1972 “Betûl h ‘A Girl of Marriageable Age’.” VT 22: 326–348. West, D. R. 1995 Some Cults of Greek Goddesses and Female Daemons of Oriental Origin. AOAT 233. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. Wiesenberg, E. J. 1964 “The Liturgical Term melekh ha-olam.” JJS 15:1–56. Wiggermann, F. A. M. 2000 “Lamatu, Daughter of Anu. A Prole.” In M. Stol, Birth in Babylonia and the Bible: Its Mediterranean Setting. Groningen: STYX: 217–252. Wiggins, S. A. 1991 “The Myth of Asherah: Lion Lady and Serpent Goddess.” UF 23: 383– 394. 1993 A Reassessment of ‘Asherah’: A Study According to the Textual Sources of the First Two Millenia B.C.E. AOAT 235. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag. 1996 “Shapash, Lamp of the Gods.” In Ugarit, Religion and Culture: Proceedings of the International Colloquium on Ugarit, Religion and Culture Edinburgh, July 1994. Essays Presented in Honour of Professor John C. L. Gibson. Ed. by N. Wyatt et al. UBL 12. Münster: Ugarit-Verlag: 327–350. Wyatt, 1976 1977 1984 1985 1987a 1987b 1990 1992 1999a 1999b

N. “Atonement Theology in Ugarit and Israel.” UF 8: 415–430. “Some Problems in the Nikkal poem (CTA 24).” UF 9: 285–290. “The Anat Stela from Ugarit and Its Ramications.” UF 16: 327–337. “ ‘Jedidiah’ and Cognate Forms as a Title of Royal Legitimation.” Bib 66: 112–125. “Who Killed the Dragon?” AuOr 5: 185–198. “Sea and Desert: Symbolic Geography in West Semitic Religious Thought.” UF 19: 375–389. “A Further Weapon for Baal?” UF 22: 459–465. “The Titles of the Ugaritic Storm-God.” UF 24: 403–424. “Asherah .” DDD2: 99–105. “Astarte .” DDD2: 109–114.

Xella, P. 1981 “Ilib, gli <dei del padre> e il dio ittita Zawalli.” SSR 5: 85–93. 1984 La terra di Baal (Ugarit e la sua civiltà). Biblioteca di Archeologia. Roma: Curcio. 1992 “Reshep.” In Dictionnaire de la civilisation phénicienne et punique. Ed. by E. Lipiski. [ Turnhout]: Brepols: 373–374. 1999 “Resheph .” DDD2: 700–703. Younger, K. L., Jr. 2000 “The Ekron Inscription of Akhayus.” CS II: 164. Zadok, R. 1978 “West Semitic Toponyms in Assyrian and Babylonian Sources.” In Studies in Bible and the Ancient Near East: Presented to Samuel E. Loewenstamm on His Seventieth Birthday. Ed. by Y. Avishur and J. Blau. Jerusalem: E. Rubenstein: 163–176.

422 1985

bibliography “Suteans and Other West Semites During the Latter Half of the Second Millennium B.C.” OLP 16: 59–70.

van Zijl, P. J. 1972 Baal: A Study of Texts in Connexion with Baal in the Ugaritic Epics. AOAT 10. Kevelaer/Neukirchen-Vluyn: Butzon & Bercker/Neukirchener Verlag. Zurro, E. 1980 “La raíz y el hápax *mibr (Ez 17, 21).” Bib 61: 412–415.

MAIN INDEX

abdomen, 4n4 ability abililty, strength, 157n3 epithets describing expertise and abilities, 342–43 see also specic epithets, i.e., dexterous, spellcaster, sherman, maidservant, etc. able, 62nn23,25 able, capable, 273n11 able ones of heaven and earth, 274n14 most able, 52, 63n31 Abraham, Abraham!, 24n6 absence, 241n3 absent, 289n3 abundant, 197n7 acquaintance, 182 Adad, 35, 63n31, 274, 290n7 Adad-is-our-shepherd, 47n10 as “bull of heaven,” 117, 319n4 the merciful god, 206n18 “the calves of Adad,” 257n8 Adarwan, 16 administrative ofcial, 317n3 affection, 32n23 agile, quick, 220n5 agricultural fertility, god of see Balu Ahurumazda, 54–55n4 aimable, 78–79n2 Akhayus, 44n11 Akkadian parallels to Ugaritic divine epithets, 350–54 alacrity, haste, 169–70n1 Alašiya (Cyrpus), 305, 305n1 alcoholic beverage, 33–34, 34nn6–8, 35, 35n15 al- a2ir (patron saint of the sea), 283n17 Aliy, the warrior, 49n2 Allh, 36, 205n6, 267 epithets for, 28, 41, 50, 63, 101, 107, 125, 173, 205, 228, 245, 265, 277, 296, 317 God is beautiful and loves beauty, 247, 251 Allatum, 128 All-Holy, 209

almighty, 60, 63, 175, 302n3 see also might, mighty altars of the house of the goddess, 68n4 alternate translations Anatu the powerful, 260n2 of annihilator Haddu, 147n3 of Airatu the lady, 86n3 Balu, 60n15 of Balu, the mighty one, 60n15 of the beloved, 193n2 the beloved of Ilu, Môtu, 217n1 of the beloved of Ilu the hero, 196n3 beloved of Ilu, Yammu, 213n3 the beloved of Ilu, Yammu, 215n2 the bitch of Ilu, Iš tu (Fire), 199n1 of the bull, 318n1 the bull, his father, 320n2 the bull, Ilu, my (your/his/her/our) father, 325n3 of the bull, my (your/his/her) father, Ilu, 323n3 of the bull, the god of mercy, 327n3 of the bull, the sagacious one, 329n2 of the calf of Ilu, tk, 256nn2–3 of creator of creatures, 98–99n3 of creatress of the gods, 276n3 of daughter of Ilu, 118nn3–4 of (devine) patron, 229n2 for the dexterous one, 178n1 disperser of showers, 130–31n4 of disperser/daughter of ybdr, 127n2 for divine herald, Il, 236n1 of (divine) patron of summer fruit, 232n2 of (divine) sister-in-law associated with the peoples (?), 187–88n4 of the dominant one who has seven heads, 301–2n2 for the dragon of the two ames, 309n2 Elat of Sidon, 69n2 of the enternal Šapšu, 305n3 of the father, 4n6 of father! father, 22n2 of father of mankind, 8n2 of father of raptors, 14n1 of father of the children of Ilu, 11n3

424

main index

of father of years, 18nn2–3 of sherman of Airatu, 150n2 of sherman of the lady Airatu of the sea, 152–53n2 of eeing the serpent, 142n1 of god who judges/rules in Hidrayu, 46nn2–3 of the god who sits (enthroned) in Atartu, 37n2 goddess, 67n3 of the goddess of Sidon, 69n2 as su, your expert (in magic), 182n1 of Hayynu of the dexterous hand(s), 156n2 of the hero, the eternal king, 294–95n2 of hero of Balu, 292n2 of ôrnu the spellcaster, 176n2 husband, husband, 234n2 Il the herald of the house of Balu, 64n3 of Ilu the king, 40n3 of Ilu the prince, 43n3 of judge/ruler Naharu, 313–14n12 of the king/our king, 226–27n1 Kôaru, your spellcaster, 201n1 of the lady Airatu of the sea, 280–81n5 of the lady Šapšu, 286n2 of the lamp of the gods, Šapšu, 253n3 of lamps of myriads (of stars), 242n7 of lord, 25n2 of the lord of the (great) gods, 29n2 loveliest of the sisters of Balu, 248n2 of the luminary, the lady, 241n5, 242n6 luminary of the heavens, 244n1 of maiden, 132n3 of maiden Anatu, 138n11, 139nn13–14 of maidservant of Airatu, 78n1 maidservant of Yariu, 81n1 of mightiest of heroes, 49n1 of the mighty, 174n5 of mighty (?)Ataru, 263n1 of mistress of dominon, 108n2 mistress of kingship, 114n2 mistress of the high heavens, 116n2 of mistress of the kp-headdress, 110nn2–3 of mother, mother, 74n1 of mother of raptors, 76n1 mother of the gods, 72n1

of Môtu, 92nn9–10 of Naharu, the god of the immense (waters), 238n1 of Nikkal, 269n1 of one without equal, 84n2 our judge/ruler, 316n1 of Pdry, 122nn5,7 of possessor of the gamlu-staff, 102–3n2 of the powerful and august god, 33n5 prince, lord of the earth, 162n4 of prince, the eternal king, 170n3 of prince Balu, 159n4 of prince Yammu, 166n6 prince Yariu, 168n1 of Rašap of the army, 298n2 of Rašap the prince, 297n1 of rider of the clouds, 289n5 sagacious and holy one, 207nn1–2 of the sagacious one, the god of mercy, 204n2 sagacious one, your sire, 210–11n2 of Šapšu the lady, 307n2 of scion of Dagnu, 180–81n3 of the scorcher, the power of the sky, 271n1 of son of Dagnu, 96n9 son of Ilu, 88nn1,2 son of Ilu, Môtu, 92n9 of son-in-law of Balu, 184n1 of spittle, 138n10 of the supreme one, 258n2 of Sutean warrior, 223–24n3 of tk, 257n6 for twisting/twisted serpent, 144n2 of valiant one, 154n5 of virgin, 139n14 warrior of Anatu, 221nn2–3 warrior of Balu, 219nn2–3 of Yariu the prince, 198 of your master, 106n1 of the youth, the expert (in magic), 266n2 ambidextrous see dexterous hand(s) of Hayynu Amenophis III (king), 295, 305, 306 Amma, lady, 282 Amorites, king of, 172n16 Amrr, 208n6, 280 see also Qdš (w) Amrr Amun-Re, 74–75 Amurru, 103n7, 104n16 Sîn-Amurru, 103, 104

main index Amurru (location), 172n16, 224, 224–25n11, 281 Anatu, 68, 68n6, 208, 211, 305, 334n6 Anatu the powerful, 260–62 (divine) sister-in-law associated with the peoples (?), 186–91, 337, 337n9 loveliest of the sisters of Balu, 247, 248–51, 310n3 as maiden, 56, 59, 61, 132–33, 134–41, 208n6, 252–53, 270, 270n5, 279 mistress of dominion, 105n17, 108–9, 110, 114, 115, 116, 260 mistress of kingship, 109, 114–15 mistress of the high heavens, 105n17, 116–17 mistress of the kp-headdress, 34, 105, 108, 110–13, 114, 116, 260, 261, 261n7 and Môtu, 53–54n3 relationship with Limu, 189, 192n29 and the Sutean warrior, 223–25 warrior of Anatu, 65, 169–70n1, 170, 174, 219, 221–22, 225n13, 292, 293 ancestral hero, 293n7 “Ancient of Days,” 19, 21 “Ancient One,” 21 angry, 159n1 annihilator Haddu, 147–49 Anu, 3n2, 13, 65nn4–5, 95n7, 111, 181 daughter of, 89, 89n8, 119, 131n5 Anum, 7 Anunnaki, 302–3n3 Aqhat see Epic of Aqhat Aqhatu (hero), 15, 135n3, 137, 247 Aqht, 77n3 Arabic parallels to Ugaritic divine epithets, 356 army, 169n2 Rašap of the army, 283, 298–99 Ar the beloved of Ilu, 118, 144, 199, 212, 212n1, 215–16, 216n3, 218, 218n3, 238, 239, 256, 300, 309, 337, 338 Arayu, 97, 123, 123n9 disperser (daughter) of ybdr, 55, 59, 120, 121, 126–28, 127–28n3, 128n7, 129–30, 131, 278–79 earth daughter, 127 Arslan Tash, 177, 267 Asallui, 177, 267 see also Marduk

425

Asarialimnunna, 255n8 see also Marduk ashamed, to be, 53–54n3 Asherah see Airatu Ašratum, 284n22 assembly of the gods, 12n5, 60, 88–89n3, 198, 297 Aššur, 13, 39n16, 65n5, 107, 181, 213 Aššur-Ištar of Arbela, 225n13 Astarte, 37n1, 216n4 Aštoret, 70n4 Athtar the Strong, 264n7 Airatu, 45, 68n6, 71n8, 72n2, 130, 135, 137, 187, 208, 208nn3,6, 209n11 and Balu, 281 consort of Ilu, 70, 73, 270, 270n5, 276, 280, 281, 282, 284n22, 287, 308 as creatress of the gods, 73, 96, 99, 275–77, 280, 283 sherman of Airatu, 150–51 sherman of the lady Airatu of the sea, 65, 152–53 the goddess, 67–68 great lady, 243, 286–87, 308 the lady, 86–87 lady Airatu of the sea, 56, 121, 126, 129, 130, 135, 163n7, 278–85, 299 maidservant of, 65n5, 78–80, 81, 82 mother of the gods, 72–73, 77, 276, 281 as queen, 282 role of in Ugaritic society, 331, 336 sagacious and holy one, 206n11, 207–9 “She who determines the days,” 284n22 of Sidon, 285n26 sons of, 121, 126, 129, 278 of Tyre, 68, 69, 70, 209, 285n26 attach, fasten, 302n6 Atartu (location), 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n4, 334 Atartu, 133, 137n7, 208, 270, 270n5, 305, 305n2, 323 Atartu-name-of-Balu, 171 Ataru, 58, 103n3 the mighty (?), 263–65 the terrible, 190, 263–65 august see powerful and august [god] powerful and august [god], 33–36, 37, 46, 112, 209, 261, 294

426

main index

authority authority, control, 181 be in authority, 303 avenge, 148, 148n10 avenger Haddu, 147 A-word, 61, 347 axe, 50, 51, 51nn12,16, 62 Aymr, 311 Azatiwada (king), 75n3, 277 Aziru (king), 224 Baal (Baal), 75n3 of the y, 160n10 son of, 62n20 see also Balu Babylon, 274n14 back, chest, 166n4 Balat, lady, 282 Balu, 38, 73n3, 75n3, 146, 160n10, 187, 278, 305 alternate translations of, 60n15 and Anatu, 208n6 and Airatu, 281 Balu-Sapuni, 305n2 brother of, 44 Dagnu and, 13, 13n9, 94–97, 96, 96n10, 97, 155n8, 180–81 daughters of, 120, 121, 123, 123n9, 124, 126, 127, 129, 130, 131, 185 death and ressurection, 163, 164, 191 divine herald for, 236–37 and earth, 54, 57, 58, 162–64, 258, 288 epithets for, 26–27n5, 50, 190n20, 190nn21–22 father of Balu, 250nn7,10 ght against Môtu, 213n6, 218 ght against Yammu, 53–54n3, 213, 218n2, 314, 333–34 herald for the house of, 64–66, 157n3 hero of Balu, 169–70n1, 170, 174, 221, 292–93 as husband of Anatu see also Dagnu and Ilu, 88–89, 93, 119n6 as king, 41, 84n2, 226–27n1, 227 as king of the gods, 164, 196, 227n3, 258n2, 259, 281, 317 Limu and, 189n17, 190n20 as lord of the gods, 30n10, 31 the might one, 84, 134–35, 136, 297 as the mightiest of heroes, 49–52, 63, 148n6, 190, 273 the mighty one, 53–63, 139, 155, 190, 252, 264n7, 273, 288, 289

none above him, 84–85, 226–27n1, 259, 310n4 One who Prevails, 62 our judge/ruler, 226, 226–27n1, 316–17 Pdry and, 26n4 powerful one, 190 prince, lord of the earth, 54, 57, 58, 162–64 prince Balu, 159–64, 160–61nn10–11, 163n7 as rider of the clouds, 53, 56, 57, 59, 60, 159, 288–91 as ruler of the spirits of the dead, 50–51n10, 51 the savior, 293n6 served by Prdmn, 54–55n4 sister of, 44n6, 52n17, 139, 187n3, 246–47, 248–51, 310n3 son of, 61, 62n20 son-in-law of, 184–85, 246 the supreme one, 258–59 throne of, 263 valiant one, 154–55 warrior of Balu, 219–20, 221, 224n4, 225n13, 292, 293 wives of, 250 see also Baal (Baal); Haddu battle, divine patron of see Nergal; Ninurta battle-axes, 50n7 Bau, 89, 282 beautiful, 78–79n2, 103n4, 247nn3–4, 251, 251n14 beautiful, lovely, 247, 249 beautiful horses, 247n4 beautiful one, 251n14 most beautiful among women, 249n5 beauty, 132n2 God loves beauty, 247, 251 lusting for, 154n4 physical beauty, 249, 249n5 Blet-ilni, 100, 233n9 Blet-mti, 251n13 beloved, 189, 189n14, 190, 193–94 beloved of Enlil, 213–14, 218n4 the beloved of Ilu, Ar, 118, 144, 199, 212, 212n1, 215–16, 216n3, 218, 218n3, 238, 239, 256, 300, 309, 337, 338 the beloved of Ilu, Môtu, 194, 196, 196n4, 213n6, 216, 217–18, 218n4, 252, 271

main index the beloved of Ilu, Yammu, 57, 118, 119n6, 144, 196, 196n4, 199, 200, 212–14, 215, 216, 218, 218n2, 238, 239, 256, 300, 309 beloved of YHWH, 197 beloved one, 213–14n7 of the great gods, 32n23 of Ilu, the hero, 90, 92, 93, 148n6, 193, 194, 195–97, 213, 218n4 Benevolent, 204, 205, 210 Benjamin, tribe of, 197 beseech, 275n1 Beth Shan Stele, 334n6 Beth Shean, 149n13 “B-expression,” 19, 148 Biblical parallels to Ugaritic divine epithets, 354–56 bicolon, 79, 89, 89n4, 170–71, 171n7, 325 bind, to, 257n6 binders/soothsayers, 177, 267 birds of prey, 14n1, 15, 16, 16nn9,11, 17 see also raptors birth of deities, 5, 82 bitch of Ilu, Iš tu (Fire), 199–200, 212, 215, 238, 254, 255, 256, 300, 309 blessings, 5, 6 blood, 167n7 bovine form, 216n3 brave, valiant, 220n5 break in, 155n6 breast, 4n4, 77n3 Breast of Scorpio, 284–85n24–25 bridegroom, 185 brides of Balu, 123n9 honored brides, 120, 121, 123n9, 126, 127, 129, 130, 278 Kirta’s bride, 270 prospective brides, 140n19 brilliant, brilliance, 102n1 bring down, 95n7 broad of intellect, 264 brothers, 26n4, 44n5, 169, 171, 174, 200n3, 219, 221, 292 Balu as brother, 44, 249, 250, 345 brother-in-law, 185, 188 rst rank among your brothers, 117 half-brother, 13n9, 155n8, 250n7 most powerful of his divine brothers, 52n17, 251n13 obligation of brothers, 188–89 build or create, 99, 99n4, 101

427

bulls the benevolent god, 327 born to Balu, 289 the bull, 318–19, 319n4 the bull, his father, 8, 40, 320–21 the bull, Ilu, my (your/his/her/our) father, 324–26 the bull, my father, Ilu, 211 of the bull, my (your/his/her) father, Ilu, 59, 89, 91, 93, 96n11, 98, 210, 211, 322–23 the bull, the god of mercy, 98, 310, 327–28 the bull, the sagacious one, 206n11, 329–30 bull for the maiden Anatu, 136, 187 bull of heaven, 117, 319n4 bull-calf, 257nn7–9 wild bulls, 58, 58n9, 136, 289, 319n4 B-word, 9, 89, 242, 289n4, 347 Byblos, 172n16, 224–25n11 mistress of, 282 Philo of Byblos, 155, 216n4 calf, 4n5 calf of Ilu, tk, 112, 118, 144, 199, 212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309 calves of Adad, 257n8 camels, 16n11, 17n13 canine demonic being see Iš tu (Fire) capable, able, 273n11 carpenter, 64, 64n2, 65, 236 celestial messenger, 124–25n18, 169 champion, 51, 147 chest, back, 166n4 chief, 44, 45 chief of the chiefs, 44n13 chief of the host, 44n13 chief of accounts, 169–70n1 children child of L m, 172n15 children of Airatu, 73 father of the children of Ilu, 11–13, 27n7, 97, 100 my child, 171 suckling child, 171–72n14, 172n15 whose-child, 171 circle circle of children, 11 circle of the gods, 12, 12n3, 13, 88–89n3 encircle, ecompass, 174n5, 301 clandestine, 78–79n2

428

main index

cling, stick, 301 close-coiling one, 301 clouds, 298n1 cloudgatherer, 290 rider of the clouds, 53, 56, 57, 59, 60, 159, 288–91 coastliners, 70n3 coiling snake, 144–46 colleague, equal, 251n13 companion, neighbor, 251n13 compassionate, 205 compassionate and merciful, 206 competent, 50n5, 63n31 complete, nish, 148, 149 compound epithets, 26–27n5, 112, 163n6, 204, 337 congruent epithets, 29n5, 30 conjurer, 177 see also magic conqueror of warriors, 51n13 consort of Ilu, 70, 73, 270, 270n5, 276, 280, 281, 282, 284n22, 287, 308 conspire or deceive, 81–82n2 consume, 3n3 consume, destroy, 3n4, 149n13 consume the wicked, 50–51n10 consuming re, 3, 4n5 control exercise authority over, 181, 211 keep in check, 302n2 copious abundant, 197n7 copious ow, 128n9 corruption, death and, 44n9 Cow of Sîn, 82 craftsmanship, god of see Kôaru creation, 9–10, 10n7, 41n8, 100n6, 143n5, 205, 331 of the gods, 12, 335 creator of creatures, 10, 96, 98–101, 203, 205, 276, 283, 325, 327 of the heavens and earth, 276, 277n10 Ilu as creator, 9–10, 12, 96, 205, 331 Lord of the gods, 29n4 of mankind, 276 creatress of the gods, 73, 96, 99, 275–77, 280, 283 creatures, creator of see creator of creatures crescent moon, god of see Hll crocodile, 310n3

crown, 111–12n10 lord of, 111 curse, to, 303n9 Cyprian Aphrodite, 285n26 Dagan, 6, 26n4 Dagnu, 89, 97n14, 189n17 Balu and, 13, 13n9, 26n4, 89, 96, 96n10, 97, 155n8, 189n17, 250, 250n7 daughter of Dagnu, 26n4 scion of Dagnu, 180–81, 211 son of Dagnu, 13, 13n9, 26n4, 89, 94–97, 155, 181, 250, 250n7 Damkina, 39n16 damsel, 268n11 see also maiden Danilu, 138, 234–35n3 darkness, 298n1 darling of the great gods, 32n23 daughters, 26, 122, 122n7, 123, 123–24n12, 124, 131, 131n5, 187n3, 234–35n3 daughter of Anu, 89, 89n8, 119 daughter of Balu, 120, 121, 123, 123n9, 124, 127, 131, 185 daughter of Dagnu, 26n4 daughter of Derket, 109, 117 daughter of Hll, 102 daughter of rb, 229n1 daughter of Ilu, 23n5, 118–19, 144, 199, 200, 200n3, 212, 215, 235n4, 238, 250, 250n7, 256, 300, 309 daughter of Sîn, 50n5, 51n14, 119n7 daughter of whom, 171–72n14 daughter-in-law, 190, 191 disperser/daughter of ybdr see ybdr of Ilu, 235, 235n4 importance of as a divine epithet, 336–37 dawn, god of, 284n22 Day of Judgement, 42 Day of Reckoning, 42 days, 21, 21n16 seventh day, 60 “She who determines the days,” 284n22 bb, daughter of Ilu, 118–19, 144, 199, 200, 200n3, 212, 215, 238, 256, 300, 309 death and the dead day of one’s death, 284n22 dead as witnesses, 182 death, fate, 218n4

main index death, god of see Môtu death and corruption, 44n9 death and ressurection of Balu, 163, 164 death of Balu, 57, 94, 191 death-and-evil, 44n9 fate, death, 218n4, 284n22 judging of the dead, 314n15 personication of death, 218n4 royal dead, 31, 38 ruler of the spirits of the dead, 51 spirits of the dead, 293n4 deceive or conspire, 81–82n2 deer, 58n9 deft one, 152n1 deities see gods and goddesses delayed or tardy, 81–82n2 depravity, 140n19 Deraa, 48n13 Derket, 109, 117 descend, 95–96, 95n7 desire, sexual desire, 216n4 destiny, 284n22 destroy, 3n3, 104–5n16, 148–49, 149n13, 155n6 destroying the calf of Ilu, 118, 144, 199, 212, 215, 238, 256, 300, 309 destructive, 224 devour, to, 4n5 dew, 122, 122n7, 124, 124n14, 131n5, 288 dexterous dexterous hand(s) of Hayynu, 156–58, 157n3, 178, 179 dexterous one, 157, 178–79 Dionysos, 77n3 disperse, 53–54n3, 224 disperser of light see Pdry disperser of showers see allayu disperser/daughter of ybdr see Arayu district governor, 317n3 Ditnu, 29, 30, 30n9, 31, 32 divine herald, 64, 65, 119n6, 236–37 divine patron, 41n6, 227n4, 229–31 of abundance, 233 of battle, 230 of skillful work, 158n7 of (summer) fruit, 41n6, 184, 227n4, 232–33, 233n9, 244 divinity, 36n22, 41n8, 43n3 divine charateristics, 200, 200n3 (divine) sister-in-law associated with the peoples (?), 186–91, 337, 337n9

429

Dmgy, 5, 78–79n2, 78–80, 81, 82 and Tlš, 5, 78, 79, 81, 81–82n2, 82 dog, 200n3 dogs of Marduk, 200 dominant one who has seven heads, 118, 142, 144, 199, 212, 215, 238, 239, 256, 300–304, 309, 310 dominion, 112, 115n5, 239, 296 dove, 189 downtrodden, 113n15 Dp-stem imperative, 180n2 dragons, 240, 284 in art, 310n5 dragon of the two ames, 118, 144, 199, 212, 215, 238, 239, 256, 300, 309–10 “Lady Who Treads on the Sea (dragon),” 283 mythical, 303, 303–4n14 sea-dragon, 310n3 drink (beverage), 33–34, 112 drinking, 33n5, 34–35, 34n6, 53–54n3, 54–55n4, 224 drizzle, 124, 131 drought, 258n1, 271n1 drunken, 224 dry, to be, 53–54n3 dusk, god of, 284n22 dust-colour, 272n4 Ea, 3n2, 39n16, 157n3, 177, 191 Enki/Ea, 205, 264 god of magic, 7, 267 as judge, 47n7 as king, 41, 41n8 Nudimmud (Ea), 161, 191, 303 eagles, 14n1, 15, 15nn4,6, 16n7, 16n9, 76n1 earth, 110, 113, 127–28n3 and Balu, 54, 57, 58, 162–64, 258, 288 builder/creator of, 99n4, 100n9, 276–77, 277n10 “earthy” daughter, 127 heaven and earth, 28n12, 123–24n12, 125, 164, 245, 274n14, 276–77 illuminator of, 243, 245 “Lord Earth,” 164n11 scorcher of, 272, 283n18 eat, to, 3n3, 54–55n4 Eblaite deity, 200n3 Edrei, 46n3 effective, potent, 273 Egypt, 172n16, 177

430

main index

Ekron, 44n11 El, 19, 34n6, 209n11, 277, 322n1 beloved of, 196n4 father of the sons of El, 11n2, 12n6 Shapsh, the lamp of El, 254n7 see also Ilu El-Amarna, 39 Elat, 69, 70, 282, 282n16 see also Airatu Elkunirsa, 277 Emeslam, 160–61n11 emotional and mental qualities, epithets describing, 337–38 see also individual characteristics, i.e., love, wisdom, mercy, etc. Enbilulu (Marduk), 191 encompass, circle, 301 Enkidu, 247n4 Enki/Ea, 205, 264 Enlil, 3n2, 6, 65n5, 164n12, 220n6 beloved of Enlil, 213–14, 218n4 father of the gods, 13, 13n11, 283n18 lord of the heavens and the earth, 28n12, 164 enthroned, 38n7, 173 in Atartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n4 see also throne, royal entrails, 4n4 entreat, 98nn1–2, 275n1, 280 Enuma Eli, 284–85n24, 307–8n24 Epic of Aqhat, 6n13, 10, 15, 224–25n11 Epic of Kirta, 9, 10, 249, 269–70 see also Kirta (king) epithets Akkadian parallels to Ugaritic divine epithets, 350–54 Arabic parallels to Ugaritic divine epithets, 356 Biblical parallels to Ugaritic divine epithets, 354–56 composition of, 346, 359–79 deities with the greatest number of epithets, 385 describing expertise and abilities, 342–43 describing familial status/ relationships, 335–37 epithet as part of a word pair, 350 expressing emotional and mental qualities, 337–38 expressing ownership or patronship, 344–45

expressing physical and other qualities, 338–42 glossary of the components of, 359–79 list of epithets for each deity or demon, 380–84 most commonly used, 332 paralleled by another term in broader context, 350 paralleling a series of epithets for both same and other deities, 349 paralleling a term referring to a group of deities, 349–50 paralleling an epithet of another deity, 349 paralleling name of deity, 347 paralleling other epithets for same deity, 348 paralleling same epithet for same deity, 349 paralleling the name of another deity, 349 as a reection of religious concepts, xvii, 331–45 royal epithets, 19, 28n10, 36n23, 50n5, 51n14, 52, 85, 111n5, 113n19, 172n16, 295, 306, 306n6, 319n4, 333–35 selection process used for the book, xix–xx, xxii–xxx Unidentied Epithet, 160 see also individual epithets for examples of parallelism equal, colleague, 251n13 Esagila (temple), 191, 191n28 Eshmunazar, 70n4 establish, to, 33n3 eternal, 172, 219, 221, 227, 261, 306 as epithet of Allh, 173 eternal father, 19 eternal king, 163, 172–73, 174, 292, 293, 295, 305n2, 306, 306n6 eternal Šapšu, 72n2, 261, 296, 305–6 eternal sun, 305, 305nn2–3 the hero, the eternal king, 33, 37, 38, 41n6, 46, 163, 173, 227, 294–96 prince, the eternal king, 169–73, 292, 293, 295 eternity, king of, 294 eulogy, 5–6n12 Everlasting, 173 everlasting dominion, 296 evil, 143, 148n10

main index exalted, 20n12, 102n1, 295 exalt the splendid one, 251n14 exalted (ones), 18, 18n4, 20 Exalted Father, 18n20 exalted master, 28n12 in Might, 209n15 exorcist, 177 expert in the depths of the sea, 152n1 expert (in magic), 182–83 the youth, the expert (in magic), 266–68 fail, 289n3 falcons and falconry, 14n1, 15, 15n2, 76n1 familial status/relationships, epithets describing, 335–37 familiar spirit, 267 fasten, attach, 302n6 fate, death, 218n4, 284n22 fateful Day, 284n22 father, 3–7, 13n10, 26n4, 28n11, 99n4, 181n6, 211n4 the bull, his father, 320–21 the bull, Ilu, my (your/his/her/our) father, 324–26 of the bull, my (your/his/her) father, Ilu, 322–23 of the children of Ilu, 11–13, 27n7, 88–89n3 compared to lord, 23n4, 26–27, 26n4, 27n8, 28n14, 31 eternal father, 19 father! father!, 22–24, 23n5, 74, 234–35n3, 235n4 father-in-law, 191 of the gods, 11, 12, 13, 19, 31n16, 96–97, 96n10, 211 importance of as a divine epithet, 331, 331n2, 335–36 killer-father, 16n11 of light, 284n22 lord/father of the many gods, 29n3 of mankind, 5, 8–10, 10n9, 19, 23, 27n7, 30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329 our father, 3–7, 13n10, 23, 79n6, 97n12, 323 of raptors, 14–17, 76, 77 variations of translations, 4n6 who created you, 276n4 of years, 18–21 Father Shunem, 18n3, 19

431

favored one, 197, 214 fertility, 10n9 agricultural fertility, god of see Balu bull as symbol of, 319 goddess of see Anatu fetters, 257n6 nish, complete, 148, 149 re, 200n3 see also bb (Flame); dragon of the two ames; the bitch of Ilu, Iš tu (Fire) rmament, 110, 113 sherman of Airatu, 150–51 of the lady Airatu of the sea, 152–53 xed stars, 307, 307n1, 308 ame see bb (Flame); dragon of the two ames ash, 264 eeing (?) serpent, 142–43, 144, 300 see also Ltn (sea monster) ow copiously, 128n9 ying, 136n4 Anatu’s ability to y, 117n3 bb, daughter of Ilu, 118 ying creatures, 17n13 foal (donkey or horse), 4n5 fondness, 60n14 foot (measurement of length), 113n15 force, 262n10 forever, 296n11 fruit, (summer), 229, 230 (divine) patron of, 232–33 G active and passive participles, 181, 211 gamlu-staff, possessor of see Sîn garment, 113n15 of light, 124–25n18 gentilics, 70n4 gentle, 205 gift, present, 275n1 gift of entreaty, 279n3 gift of homage, 280 Gilgamesh, 247, 247n4 glad and rejoice, 92n8 gloried wine, 34n8 glorify the beautiful one, 251n14 glory, 36, 36n22 He is the Most High, The Supreme (in glory), 259n3 glossary of the components of epithets, 359–79

432

main index

gnaw, to, 4n5 God, Who Has Intense Power, 175 God is beautiful and loves beauty, 247, 251 god list, 5–6nn12–13, 13, 43, 241n3 God of Israel, 28, 75n3, 107, 227, 290n10, 299 see also YHWH God-is-Handsome, 247n6 gods and goddesses, 3n1, 5n11, 44n5, 44n6, 96n10, 161n14, 317n2 altars of the house of the goddess, 68n4 assembly of, 12n5, 88–89n3 birth of, 5 the bull, the god of mercy, 310, 327–28 creator of, 276 creatress of the gods, 73, 96, 99, 275–77, 283 deities with the greatest number of epithets, 385 divine herald, 64, 65, 119n6, 236–37 divine patron, 41n6, 158n7, 184, 227n4, 229–31, 230, 232–33, 233, 233n9, 244 father of the gods, 11, 11n3, 12, 13, 19, 31n16, 211 god list, 5–6nn12–13, 13, 43, 241n3 god mighty and noble, 262n8 god of Sidon, 70 god of the palace/temple, xxvii, xxviin40 god who judges/rules in Hidrayu, 46–48 the god who sits (enthroned) in Atartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n3 goddess of Sidon, 69–71 goddess with the wand, 105n19 God-is-Handsome, 247n6 great gods, 31n16, 32n23 herald for the gods, 64–66, 65n4, 119n6, 157n3 judge of the gods and of mankind, 317 king of the gods, 164, 196, 196n4, 227n3, 258n2, 259, 287 lamp of the gods, 135, 135n3, 242, 252–55, 271 list of epithets for each, 380–84 lord of the gods, 28n12, 29–32, 29n5 as lord of the gods, 30n10, 31n16 master of the gods, 107

mightiest of the gods, 52n17 most able of all the gods, 52 the most handsome of the gods, 246–47 mother of the gods, 72–73, 77, 276, 281, 305–6n4 pantheon of gods, 12, 12n6, 23, 30, 31, 32, 34n10, 41, 43, 74, 196, 204, 213, 250, 320, 323, 326, 327–28, 329 powerful and august, 33–36 protective deity, 111–12n10 role of in Ugaritic society, 331–32 the sagacious one, the god of mercy, 203–6, 208, 330 see also deities; names of individual gods and goddesses gold, 94n2 golden eagles, 15n4 good, pleasant, 247, 249 good news, receive, 180n2 good-looking, 247n3 grain, 35n15 great, 31 great gods, 31n16, 32n23 great lady, 243, 286–87, 308 great mistress, 282 great mother, 282 Great-Lady-of the-Sea, 284n21 lord of great gods, 29–32 greetings, 90–91n2 griffons, 14n1, 15n5, 76n1 G-stem, 99, 100n6 G-stem imperative, 180n2 guard, watchman, 169–70n1 Gula, 39n16, 282 Hadd, the shepherd, 46n2 Haddu, 47, 62n20, 107, 107n3, 149n14 the annihilator, 147–49 valiant one, 154–55 see also Balu hail!, 3n2, 6, 43, 43n2 hale, hearty, 293n6 half-brother, 13n9, 155n8, 250n7 half-sister, 250n7 hand, 40n2, 53, 206n11 dexterous hands, 156–58, 178 hand of the beloved, 217, 252, 271 rod of your hand, 22, 234 handiwork, 157 handsome, 185 the most handsome of the gods, 246–47

main index hard, 77n3 hard ground, 78–79n2 hardship, 273n11 as su, 59, 178–79, 267, 297 your expert (in magic), 182–83 see also Kôaru haste, alacrity, 169–70n1, 257n7 hawks, 14n1, 15, 76n1, 223 Hayilite, 174 Hayynu of the dexterous hand(s), 156–58 He above whom there is nothing, 259 He is the Most High, The Supreme (in glory), 259n3 headress (kp), mistress of see mistress of the kp-headdress heal, healing, 30n9, 293n6 health, 3n2, 43n2 hear, 147, 147n1, 148 heart, 4n4, 205, 206n11 relating to intellect, 206n11 relating to love, 206n11 hearty, hale, 293n6 heaven, 245 bull of heaven, 117, 319n4 creator of heavens and earth, 276, 277n10 Enlil lord of the heavens and the earth, 164 heaven and earth, 28n12, 123–24n12, 125, 164, 245, 274n14, 276–77 light of the heavens, 274n14 Light of the Heavens and the Earth, 245 luminary of the heavens, 244–45, 254, 274n14 mistress of the high heavens, 105n19, 116–17 strength of the heavens, 273n12 ebat, 123, 123nn9–10 heed the words, 148 heir, 159n3 Helden, 51 “Helfer,” 54–55n4 Hera, 73 herald of Anu, 65n4 divine herald, 64, 65, 119n6, 236–37 for the gods, 119n6 of the house of Balu, 64–66, 157n3 Hermes, 65n4 hero, 38, 41n6, 135n3, 163, 171n7, 197, 264 ancestral hero, 293n7

433

of Balu, 169–70n1, 170, 174, 221, 292–93 beloved of Ilu, the hero, 90, 92, 93, 148n6, 193, 194, 195–97, 213, 218n4 the hero, the eternal king, 33, 37, 38, 41n6, 46, 163, 173, 227, 261, 294–96 hero, warrior, 220 heroic, 50–51n10 mightiest of heroes, 49–52, 63, 148n6, 190, 273 and powerful, 50n5 mq, the hero of Balu, 169–70n1, 170, 174, 219, 221, 292–93 Hidrayu, 34, 39, 112–13n14, 294 god who judges/rules in, 46–48, 283n18 high heavens, mistress of, 105n19, 116–17 high rank, 20n12 Hll, 102–5, 103n3, 163, 163n8 holy one, 206n11, 209n15 holy, All-Holy, 209 Holy God, 209n14 Holy One of Israel, 209n14 sagacious and holy one, 207–9 sons of holiness, 209 homage, 275n1, 279, 280 honey, 124 honey-dew, 124n13 honor, honorable, 36, 36n22 ôrnu, 182–83, 270 ôrnu wa 1lm, 267–68 the spellcaster, 176–77, 201–2 as a youth, 267 the youth, the expert (in magic), 266–68 horns, possessor of, 111n6 horses, beautiful, 247n4 hot, to be, 272n4 Hrgb, 16n11, 17, 77 as father of raptors, 14–15, 76 rb, 185, 230n4 daughter of, 229n1 as divine marriage-broker, 229–31, 230n4, 232–33 as divine patron, 41n6, 227n4, 229–31 as (divine) patron of (summer) fruit, 41n6, 184, 227n4, 232–33, 233n9, 244, 246 ubur (river), 314n15 human body, 4n4, 166n4

434

main index

humans, 317n2 creation of, 9–10 fertility, 10n9 protector of, 9 huntress goddess see Atartu urrayu, 270 husbands husband, husband, 23, 23n5, 234–35 husband’s brother marrying the widow, 188 see also marriage hymns, 5–6n12 Ibbu, 229, 232, 269 ibexes, 58n9 Ibn Ezra, Abraham ben Meir, 290n10 Id, 239n4 Idrimi inscription, 224, 224–25n11 Ilatu, 68n4 Ilish see Il Iliu see Il illuminator of the heavens and the earth, 245 of myriads of stars, 243 Il divine herald, 64, 65, 119n6, 236–37 herald of the house of Balu, 64–66, 157n3 as Iliu, 66, 119n6, 157n5 Ilt “the goddess,” 67–68 Ilu, 19, 38, 58–59, 73n3, 79, 209n11 as an androgynous deity, 23n5 beloved of, 148n6, 193–94, 195–97 the beloved of Ilu, Ar, 118, 144, 199, 212, 212n1, 215–16, 216n3, 218, 238, 239, 309 the beloved of Ilu, Môtu, 194, 196, 196n4, 213n6, 216, 217–18, 218n4, 252, 271 beloved of Ilu, the hero, 90, 92, 93, 148n6, 193, 194, 195–97, 213, 218n4 the beloved of Ilu, Yammu, 212–14, 215, 216, 239, 256, 300, 309 the bitch of Ilu, Iš tu (Fire), 199–200, 254, 255, 256, 300, 309 as the bull, 318–19 the bull, his father, 320–21 the bull, Ilu, my (your/his/her/our) father, 324–26 of the bull, my (your/his/her) father, Ilu, 322–23 the bull, the god of mercy, 310, 327–28

the bull, the sagacious one, 206n11, 329–30 calf of Ilu, tk, 112, 118, 144, 199, 212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309 children of, 11–13, 27n7, 97, 100 consort of, 70, 73, 270, 270n5, 276, 280, 281, 282, 284n22, 287, 308 see also Airatu as creator, 9–10, 12, 96, 205, 331 daughter of Ilu, 23n5, 118–19, 144, 199, 200, 212, 215, 235, 235n4, 238, 250, 250nn7,9, 256, 300, 309 drunken, 20 epithets for, 23n3, 26–27n5, 100 as father, 79n6 as father of mankind, 5, 8–10, 10n9, 19, 23, 27n7, 30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329 as father of the gods, 96–97, 100, 211 father of the sons of Ilu, 11, 12–13, 12n6 as head of pantheon, 19, 23, 30, 32, 34n10, 74, 196, 204, 213, 227n3, 320, 323, 326, 327–28, 329 the hero, 193–94, 195–97, 213, 218, 218n4 husband, husband, 234–35 intellectual capacity of, 205 the king, 40–42, 115, 227 as king, 227n2, 287 as lord of the gods, 29n5, 30, 30n10, 31n16, 32 messenger of, 169 as our father, 3–7, 13n10, 23, 79n6, 97n12, 323 personal name of, 20 the prince, 43–45 proper name of, 33 role of in Ugaritic society, 331–32, 335 sagacious and holy one, 206n11, 207–9 the sagacious one, the god of mercy, 26–27n5, 98, 203–6, 210, 310, 328, 330 sagacious one, your sire, 148n6, 181, 206n11, 210–11, 325 son of, 88–89, 90–93, 119, 119n6, 218, 218n4, 271 wives of, 234–35n3 and Yariu, 82–83 see also El

main index immense (waters), Naharu, the god of, 238–40, 300, 309 important, 36n22 Inanna (the Sutean woman), 225n13 incapable, unable, 273n11 independent epithets, 163n6 inn, 54–55n4 insolence, 113n19 inspector, 169–70n1 intellectual capacity, 205 intrude, 155n6 invite, 193n1 irrigation waters, 264 Išara of Timat, 285n25 Iš tu (Fire) (demon), 200n3, 212, 215, 238 the bitch of Ilu, Iš tu (Fire), 199–200, 254, 255, 256, 300, 309 Ištar, 36n22, 50n5, 51n14, 63n31, 75n3, 89, 111–12n10, 119n7, 123n9, 133, 137n8, 141, 225n13, 261, 282 Išum, 65 Itrmr (king), 172n16 Jerusalem temple, 160 judge Ea as, 47n7 god who judges/rules in Hidrayu, 46–48, 283n18 judge, gatekeeper of the netherworld, 334n3 judge of the gods and of mankind, 317 judge/ruler Naharu, 165–66, 167, 239n4, 303, 311–15, 317 our judge/ruler, 226, 226–27n1, 316–17 with supreme strength, 274 of the world, 314n16 YHWH as judge, 314n16 keep in check, 302n8 kill, 16n11 killer-father, 16n11 kindly, 205 king, 32, 36n22, 75n3, 171, 296n14 of the Amorites, 172n16 of Amurru, 172n16 Ataru as, 263 Balu as king of the gods, 164, 196, 227n3, 258n2, 259, 281 of Byblos, 172n16 compared to prince, 44, 44n12 divine king, 41n8

435

of Egypt, 172n16 epithets expressing royal status, 333–35 eternal king, 33, 37, 38, 41n6, 46, 163, 172–73, 174, 219, 221, 227, 261, 292, 293, 294–96, 305n2, 306n6 of the gods, 196, 228, 287 Ilu the king, 40–42, 115 the king, 226–28 kingship, 320, 320n1 of Kutha, 172n16 of Mari, 172n16 of marriage, 230, 231 mistress of kingship, 105n19, 109, 114–15 our king, 38n5, 159n2, 226–28 as patron, 233 prince, the eternal king, 169–73, 292, 293, 295 relationship between gods and, 32n23 step down from kingship, 38n7 of summer, 230 of Tyre, 172n16 of Warûm, 172n16 Kirta (king), 27n9, 30, 71, 71n8, 107n2, 320, 323 marriage to urrayu, 270 see also Epic of Kirta knower, practitioner, 267 knowledge, 205 Kôaru, 59, 158, 208n6, 297 dexterous one, 178–79 Kôaru, your spellcaster, 201–2 Kôaru wa as su, 157, 177, 201, 211, 267, 268 the spellcaster, 177 as the wise one, 267 see also as su kp-headdress, mistress of see mistress of the kp-headdress Kronos, 19, 216n4 Kumarbi, 230n4 Kumarpi, 13n11 Kutha, 172n16 labor and birth, 82 lady, 28n10, 45, 224 Airatu the lady, 86–87 great lady, 243, 286–87, 308 of the high heavens, 163 lady Airatu of the sea, 163n7, 278–85, 299 the lady Šapšu, 282, 284n22, 286–87

436

main index

“Lady Who Traverses the Sea,” 282 “Lady Who Treads on the Sea (dragon),” 283 the luminary, the lady, 241–43 mighty lady of the country, 282 Šapšu the lady, 286, 307–8 see also mistress Lamaštu (demon), 89, 119, 119n8, 200n3 lammassat, 111–12n10 lamp of the gods, 135, 135n3, 242, 252–55, 271 lamps of myriads (of stars), 242n7 Shapsh, the lamp of El, 254n7, 273n12 see also Šapšu land, 164 lasting works, 307n1 launder, 113 Leptis Magna, 277 Leviathan, 143, 145, 240, 303–4n14, 310 levirate-wife, 188 life of, 86n2 light disperser of, 55, 59, 120–25, 126, 127, 128, 129, 130, 131, 278, 279 father of, 284n22 light of the heavens, 274n14 Light of the Heavens and the Earth, 245 lightning, 124, 125, 264 L m, 172n15, 189 Limu, 189, 189–90nn17–18, 190n20 Balu and, 189n17, 190n20 relationship with Anatu, 189, 192n29 linen fabric, 113n15 Lisin, 13 litany, 5–6n12 literary names, 17n12 liturgy, 5–6n12 liver, 4n4 loanwords, 16n11, 54–55n4, 113n15, 169–70n1 lord, 25–28, 168n1 compared to father, 23n4, 26–27, 26n4, 27n8, 28n14, 31 compared to ruler, 45 of the crown, 111 of eagles, 16 of fruit, 233n8 his lady, 28n10 Lord, Master, 28, 107, 163 lord creator, 277

Lord Earth, 164n11 Lord of Hosts, 283, 284n21 lord of the gods, 28n12, 29–32, 29n5, 30n10, 31n16 lordship, 109n3 my lord, 28 Oh lord lord, 22n2 the perfect lord, 274 prince, lord of the earth, 54, 57, 58, 162–64 of the sickle/crescent moon, 102–5 your lord, 25–28 love, 40n2 of the bull, 318 goddess of see Anatu; Ištar; Nanâ loveliest of the sisters of Balu, 246–47, 248–51, 310n3 lovely, 78–79n2, 139 lovers, 250 Ltn (sea monster), 142–43, 142–43n2, 144–46, 300 as a personication of Yammu, 142, 145, 301, 303 see also dominant one who has seven heads luminary great luminary, 243 of the heavens, 242, 244–45, 274n14 the luminary, the lady, 87, 241–43, 254, 286 luminary of the gods, 273n12 who illuminates, 243 luminous, 264 magic, 176–77 expert in, 177n7, 182–83 god of see Kôaru magic ritual, 258n1 the youth, the expert (in magic), 266–68 maiden, 132–33, 134–41 the maiden (Nikkal) see Nikkal maiden Anatu, 56, 59, 61, 132–33, 134–41, 208n6, 252–53, 270, 270n5, 279 two maidens, identity of, 270, 270n5 maidservant, 78–79n2 of Airatu, 65n5, 78–80, 81, 82 of Sîn, 82 of Yariu, 5, 65n5, 78, 79, 80, 81–83 see also servant man, 234–35n3, 235, 235n5

main index mankind creation of, 9–10, 276 father of, 5, 8–10, 10n9, 19, 23, 27n7, 30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329 judge of the gods and of mankind, 317 manly one, 169, 171n7, 174, 219, 221, 292 Marduk, 75n3, 158n7, 161, 177, 191, 191n28, 200, 206n11, 228, 255n8, 267, 284–85n24, 307n1 mare, 123–24n12 Mari, 172n16, 189 marriage of Kirta and urrayu, 270 marriage gift, 231n10 marriage-broker, 229–31, 230n4, 232–33 of Nikkal to Yariu, 230n4, 233n9, 269–70, 342 of Ningal/Nikkal to Nanna/Sîn, 269n2 of Pdry and Yariu, 185 master, 25n2, 27n9 Lord, Master, 28, 107, 163 master, lord of the gods, 28n12 your master, 106–7, 163 master of the universe, 164n12 measurement, 113n15 mediocre wine, 35n16 merciful, 205, 206n11, 262 Adad the merciful god, 206n18 merciful and compassionate, 206 merciless, 206 mercy, god of, 26–27n5 the bull, the god of mercy, 310, 327–28 the sagacious one, the god of mercy, 203–6, 208, 330 messenger, 169, 174 celestial, 124–25n18 celestial messenger of Ilu, 169 express messenger, 169–70n1 of Yammu, 311–13 midst of, 193n1 might, mighty, 50, 155, 197 almighty, 63, 175 Balu the mighty one, 53–63, 139, 155, 190, 252, 273, 288, 289 and glory, 36, 36n22 god mighty and noble, 262n8 might one, 155, 252, 273, 288, 289

437

mightiest of heroes, 49–52, 63, 148n6, 190, 273 mightiest of the gods, 52n17 the mighty, 174–75 mighty (?)Ataru, 263–65 mighty lady of the country, 282 mighty one, 53–63, 139, 190, 264n7 mighty person, 264 mighty river, 240 most mighty one, 62 outstanding might, 273–74n13 power, might, 273–74n13 Ypn, 293 military roles of minor deities, 169, 174 milk, 197n7 Milku, 31, 31n16, 34, 38, 39, 46, 112, 163, 296n14 the god who sits (enthroned) in Atartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n4 the hero, the eternal king, 33, 37, 38, 41n6, 163, 173, 227, 261, 294–96 as king, 41, 227 powerful and august [god], 33–36, 37, 46, 112, 209, 261, 294 sister-of-(the-god)-Milku, 251n16 who sits (enthroned) in Atartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294 Min, 208 missing, 289n3 mist, 122, 124 mistress, 224 of dominion, 105n17, 108–9, 110, 114, 115, 116, 260 great mistress, 282 of the high heavens, 105n19, 116–17 of kingship, 105n19, 109, 114–15 of the kp-headdress, 34, 105, 108, 110–13, 114, 116, 260, 261, 261n7 of the palace, 72n2 of Uruk, 151n5 Molekh, 171 monsters, 142–43n2, 143, 145, 145n3 moon-god see Sîn; Yariu most handsome of the gods, 246–47 Most High, 85, 259nn3,5 Most High One, 258–59 most mighty one, 62 mother, 26n4, 99n4, 279n4 great mother, 282

438

main index

importance of as a divine epithet, 331nn1–2, 336 mother, mother, 74–75 mother! mother!, 22, 22n2, 23, 23n5, 235 mother of raptors, 14, 76–77 mother of the gods, 72–73, 77, 276, 281, 305–6n4 [mother]-goddess, 3n1 Môtu, 160, 230n4 the beloved of Ilu, Môtu, 193–94, 194, 196, 196n4, 212n1, 213n6, 216, 217–18, 218n4, 252, 271 beloved of Ilu, the hero, 90, 92, 93, 148n6, 193, 194, 195–97, 213, 218n4 ght against Balu, 164, 196, 213n6, 218 son of Ilu, 58–59, 89, 90–93, 218, 218n4, 271 my father, my father!, 22n2 my lord, 28 myriads (of stars), 242, 243

nibble, to, 4n5 Nikkal, 26, 141, 229, 232, 233n8 the maiden, 269–70 Ningal/Nikkal, 269n2, 282 Nimmuriya (king), 305 see also Nmry (king) Ningal/Nikkal see Nikkal Ningirsu, 220n6 Ninisina, 102n1 Ninkarrak, 89 Ninkilim, 235 Ninlil, 73, 213, 282 Nin-MAR.KI., 13 Ninurta, 50–51n10, 105, 230, 302n8 the merciful one, 206n15 Nmry (king), 295 see also Nimmuriya (king) noble, 33, 262n8, 268n11 none above him, 84–85 Nubadig of the army, 299 nubile woman, 139, 140, 141 Nudimmud (Ea) see Ea numerous, 31

Nabarbi, 230n4 Nabû, 158n7, 191 Naharu, 53–54n3, 118, 165–66, 167, 212, 215, 305 god of the immense (waters), 238–40, 256, 300, 309 judge/ruler Naharu, 165–66, 167, 239n4, 303, 311–15, 317 king Naharu, 159, 159n2, 227 river/Naharu, 238, 239, 239n14, 313, 314 see also Yammu Namburbû, 206 Nammu, 282 Namtaru (demon), 218n4 Nanâ, 251 Nanaya (the Sutean woman), 225n13 Nannar, 28n12 Nanna/Sîn see Sîn Nâru, 100 nation, peoples, 189 necromancy, 267 neighbour, companion, 251n13 Nergal, 52n17, 105, 160–61n11, 172n16, 230, 251n13 netherworld, 155n6 judge, gatekeeper of the netherworld, 334n3 king of, 294, 296 see also underworld

O Lord, 26–27n5 obeisance, 275n1 occupations, 169–70n1 offspring, scion, 181 Og of Bashan (king), 39, 47 omniscient, 158, 267 One who Prevails, 62 “One who Wades in the Seas,” 283n17 one who walks about, 224n4 one without equal, 84–85 orchard, 233n8 our father, 3–7, 13n10, 23, 97n12, 323 our judge/ruler, 226, 226–27n1, 316–17 our king, 19n5, 226–28, 317 overpower, prevail, 273n11 ownership, epithets expressing, 344–45 see also specic epithets, i.e., rider of the clouds, lady Airatu of the sea, disperser of light, etc. palace of Balu, 164 god of the palace/temple, xxvii, xxviin40 of Naharu, 165 Palmyra, 277 pantheon of gods, 12, 12n6, 19, 23, 30, 31, 32, 34n10, 74, 111, 115, 250 Balu as King, 164, 196, 227n3, 258n2, 259

main index Ilu as head of, 20, 41, 43, 196, 204, 213, 227, 320, 323, 326, 327–28, 329 role of gods in Ugaritic society, 331–32 Papsukkal, 105 Papulegarra, 151 parallelism, 347–57 Akkadian parallels to Ugaritic divine epithets, 350–54 Arabic parallels to Ugaritic divine epithets, 356 Biblical parallels to Ugaritic divine epithets, 354–56 epithet as part of a word pair, 350 epithet paralleled by another term in broader context, 200n3 epithets paralleling a series of epithets for both same and other deities, 349 epithets paralleling a term referring to a group of deities, 349–50 epithets paralleling an epithet of another deity, 349 epithets paralleling name of deity, 347 epithets paralleling other epithets for same deity, 348 epithets paralleling same epithet for same deity, 349 epithets paralleling the name of another deity, 349 magical nature of, 177 multi-membered parallelism, 122n8 semantic parallels, 16, 31, 41, 100n9, 112–13n14, 115, 141 staircase parallelism, 5n7 used to determine if an expression is an epithet, xxvi see also individual epithets for examples of parallelism pardon, 148n10 particle of negation, 120n1 past (time), 143 path, track, 113, 113n15 patron epithets expressing patronship, 344–45 see also specic epithets, i.e., rider of the clouds, lady Airatu of the sea, disperser of light, etc. see also divine patron patronage, 10, 41n6

439

Pdry, 26n4, 40n2, 59, 97, 123n9, 278, 279 as disperser of light, 55, 59, 120–25, 126, 127, 128, 129, 130, 131, 278, 279 wed to Yariu, 185 peoples, nation, 189, 191, 192, 192n29 perverse, 145n8 pestilence, god of see Rašap Pt, 253 Philo of Byblos, 155, 216n4 physical beauty, 249, 249n5 physical characteristics, epithets describing, 338–42 see also individual characteristics, i.e., wisdom, strength, might, beauty, etc. pigeon, 189 Place of Perdition, 155n6 planets, 307n1 poetic parallelism, 347–57 see also individual epithets for examples of parallelism possesor of the gamlu-staff see Sîn potency, 273–74n13 potent, effective, 273 Pothos, 216n4 pour, 128n9 power, 22n2, 155, 175n8, 303 God, Who Has Intense Power, 175 of the heavens, 63, 274n14 power, might, 273–74n13 the scorcher, the power of the sky, 271–74 strength, force, 262n10 terrifying power, 274 powerful, 50, 175, 265n6 all powerful, 63n31 Anatu the powerful, 260–62 and august [god], 33–36, 46, 112, 209, 261, 294 most powerful of his divine brothers, 251n13 powerful hero, 49nn1–2, 50n5, 51n14, 52 powerful one, 190 very powerful, 63n28 practitioner, knower, 267 prayers, 5–6n12, 43 Prdmn, 54–55n4 preeminent, dominant, 303 pregnancy, 270 prepare, 156n1

440

main index

present, gift, 275n1 Preserver, 10 prevail, overpower, 273n11 priestly garments, 95n7 prince, 44n5, 44n9, 161, 161n14, 164, 268n11 Balu, the prince, 159–64, 160–61n11, 163n7 Ilu as, 43–45 prince, lord of the earth, 54, 57, 58, 162–64 prince, master of the universe, 164n12 prince, the eternal king, 169–73, 284, 292, 293, 295 prince of the sea, 167n7 Rašap the prince, 60, 198, 297, 334n3 Yammu, the prince, 165–67, 303, 313, 314 Yariu the prince, 59, 160, 168, 198, 297 Ypn, 292, 293 princely temple, 160, 160–61n11 princess, 161n14 procreator and divine lord of the gods, 29n4 professional expertise, epithets describing, 342–43 see also specic epithets, i.e., dexterous, spellcaster, sherman, maidservant, etc. progenitor, 283n18 see also creator progenitress, 188 progeny, 181 propitiate, 98n1 prosper, 325n2 Psalmist, 75n3, 148n10 Ptah, 208n6 puppies, 4n5 put, to, 33n3, 53–54n3 Qdš, 208, 208nn5,8, 280 Qdš (w) Amrr, 150, 150–51n3, 152, 153, 280 see also Amrr queen, Airatu as see Airatu queen-mother-(to-be), 281 quick, agile, 220n5 race, 169–70n1 radiance, brilliance, 102n1 Ramayu, 60, 198, 297

raids, 230, 230n5 rainbows, 104, 197n7 Ramses III (pharaoh), 334n6 raptors, 17n13, 223, 223n1 father of raptors, 14–17, 76, 77 god of see Hrgb mother of raptors, 14, 76–77 Ras Ibn Hani, xvii Ras Shamra, xvii, 62n23 Rašap, 31, 60, 149n13, 160, 208 of the army, 283, 298–99 the prince, 60, 198, 297, 334n3 the soldier, 299nn4–5 and the underworld, 38 Rašpu see Rašap receive good news, 180n2 recompensor, savior, 148n10 reduplication in the vocative, 22–24, 24n6 rejoice and be glad, 92n8 religious concepts of Ugartic society, 331–45 remedy, apply, 293n6 render, ripper, 224n4 Rephaim, 39, 47 reptiles, 302n8 see also serpents rich man, 264, 264n4 rider of the clouds, 53, 56, 57, 59, 60, 159, 288–91 righteous, 148n10 rigid, 77n3 ripper, render, 224n4 rising, 241n2 river, 264 mighty river, 240 river god, 239n4, 314n14 river ordeal, 239n4, 314, 314n15 river/Naharu, 40, 238, 239, 239n4, 313, 314 road-station, 54–55n4 roast, 272, 272n4 robust, vigorous, 293n6 rocky ground, 78–79n2 roebucks, 58n9 royal, 171 royal epithets, 19, 28n10, 36n23, 50n5, 51n14, 52, 85, 111n5, 113n19, 172n16, 295, 306, 306n6, 319n4, 333–35 royal judge, 38n5 ruler, 45, 161, 161n14, 164, 168n1, 211n3 of Ekron, 44n11

main index god who judges/rules in Hidrayu, 46–48, 283n18 judge/ruler Naharu, 165–66, 167, 239n4, 303, 311–15, 317 our judge/ruler, 226, 226–27n1, 316–17 of the Philistines, 44n11 rule/be in authority, 303 running, 169–70n1 sacrices, 5–6n12, 127n3, 167n7, 298n1 sagacious the bull, the sagacious one, 206n11, 329–30 sagacious and holy one, 206n11, 207–9 sagacious one, 26–27n5, 148n6, 181, 209n13, 330 the sagacious one, the god of mercy, 26–27n5, 98, 203–6, 210, 310, 328, 330 sagacious one, your sire, 148n6, 181, 206n11, 210–11, 325 see also wise Šaaru, 284n22 Šakkan see Sumuqan Šalimu, 284n22 saliva, spittle, 138n10 altu, 133 salutations, 3n2, 90–91n2 Šamaš, 111, 117, 213–14, 272, 272n4, 273–74n13, 274 judge of the gods and of mankind, 317 Šamaš -is-one-who-illuminates, 243 soldiers of, 220n6 apnu, 58, 263 Šapšu, 45, 57–58, 93, 135, 157n3, 182, 211, 217 eternal Šapšu, 72n2, 261, 296, 305–6 the lady Šapšu, 282, 284n22, 286–87 lamp of the gods, 252–55 the luminary, the lady, 241–43, 254, 286 Šapšu the lady, 286, 307–8 the scorcher, the power of the sky, 271–74 Shapsh, the lamp of El, 254n7, 273n12 arpan tu, 191, 282 satiate, to, 54–55n4 savior Balu the savior, 293n6 savior, recompensor, 148n10

441

scatter, 53–54n3, 288n1 scepter, 104–5n16 scimitar see gamlu-staff, possessor of scion of Dagnu, 180–81, 211 scorch, scorcher, 63 the scorcher, the power of the sky, 271–74 scorches the wide earth like a ame, 283n18 Scorpio, Breast of, 284–85n24 sea, 164, 240 god of see Yammu goddess of see Airatu lady Airatu of the sea, 56, 121, 126, 129, 130, 135, 163n7, 278–85 Lady Who Traverses the Sea, 282 Lady Who Treads on the Sea (dragon), 283 Naharu, the god of the immense (waters), 238–40, 256, 300, 309 One who Wades in the Seas, 283n17 patron-saint of the sea, al- a2ir, 283n17 prince of the sea, 167n7 sea monster, 143n5, 149, 212, 215–16, 216nn3–5, 239, 283, 284, 300–304 see also dragon of the two ames; Leviathan; Timat second to none, 84–85 Semiramis, 109, 117 serpents, 142n1, 302, 302n8 in art, 310n5 eeing the serpent, 142–43 mythical, 303–4n14 seven headed serpents, 303, 303n12 see also seven headed dominant one snake incantations, 267 twisting/twisted serpent, 144–46, 256, 300, 309 see also snakes servant, 54–55n4 see also maidservant serve, to, 54–55n4 seven headed dominant one, 118, 142, 144, 199, 212, 215, 238, 239, 300–304, 309, 310, 337, 338 sexual organ, 40n2 sexuality of Anatu, 140, 140n17 sexual assault, 140n19 sexual desire, desire, 216n4 shame, 90–91n2 to be ashamed, 53–54n3

442

main index

Shapsh the burning one, 273n12 lamp of El, 254n7, 273n12 see also Šapšu sheath, 223, 223n2 shepherd, 47, 47n10 shepherd’s staff, 104–5n16 shining, brilliant, 102n1 to shine, 241n3 shining forth, 241n2 shoulder to shoulder, 171 showers, disperser of, 124, 126, 127, 128, 129–31, 278, 279 Shunem, Father, 18n3, 19 sick, to be, 159n1 sickle, 104, 104n8 lord of, 102–5, 103n4, 104n12 Sidon, 70nn3–4, 117 Airatu of, 285n26 god of, 70 goddess of, 69–71 Sihon (king), 172n16 Šimegi, 230n4 Sîn, 7, 50n5, 51n14, 82, 102n1, 103, 104, 111, 111n6, 119n7, 168n1, 233n8, 243 gamlu-staff, possessor of, 102–5, 163 luminary of the heavens, 245n2 maidservant-of-Sîn, 82 Nanna/Sîn, 269n2 singing, 55n5 sire, 25n2, 181 sagacious one, your sire, 148n6, 181, 206n11, 210–11, 325 sister half-sister, 250n7 loveliest of the sisters of Balu, 248–51 sister of Balu, 44n6, 52n17, 139, 187n3, 246–47, 248–51, 310n3 sister of the mighty one, 190n22 sister-of-(the-god)-Milku, 251n16 sister-in-law, 185 (divine) sister-in-law associated with the peoples (?), 186–91, 337, 337n9 sit, to, 39n16 skilled one, 157n3 skillful work, 152n1, 158, 158n7 sky, heaven, 245 the scorcher, the power of the sky, 271–74 slaughter, 167n7 slave, 54–55n4 slave girl, 78–79n2

slippery serpent, 142n1 slit, to, 301n5 ml, 14–15, 76–77 snakes, 143, 145, 146, 177, 267, 301–2, 301n5, 302nn6,8, 303, 310n3, 343 see also serpents sneeze, 138n10 “softened up,” 58n11 “Softie,” 16n11 soldiers, 174, 220n5 Rašap, the soldier, 299nn4–5 soldiers of Šamaš, 220n6 see also warriors song, 55n5 son-in-law of Balu, 184–85 Son-of-mq, 171, 220n4 sons, 181n6, 211n4 as a derivitive of build, 99n4 father of the sons of El, 11n2, 12n6 father of the sons of Ilu, 11, 12–13, 12n6 son of Dagnu, 13, 13n9, 26n4, 89, 94–97, 155, 181, 250, 250n7 son of Ilu, 88–89, 90–93, 119, 119n6 son of nobody, 171–72n14 sons of holiness, 209 sons-of-El, 20 soothsayers/binders, 177 sovereign, 44n10, 209n15 spacious, 128n9 spellcaster, 176–77, 267 Kôaru, your spellcaster, 201–2 spirits see alcoholic beverage spirits of the dead see death and the dead spittle, saliva, 138n10 spray, 216n4 spread, 53–54n3 spring, torrent, 240 Sprouts, 66n8 Š-stem, 302n8 staff, 104, 104n10, 234 as a royal symbol, 104, 104–5n16 stallion, mother of, 123–24n12 stamp, 113 stars, 242, 243, 307n1, 308 step (of staircase), 113, 113n15 steward, 64n3, 65n5 stick, cling, 301 storms, 62n23, 290, 302–3n3 god of see Adad; Balu; Haddu; Teššub rider of great storm, 290n7 see also weather

main index strength, 155, 175, 175n8, 197n7, 273–74n13 ability, 157n3 bull as symbol of, 319 feeble of strength see weakness supremacy, 262n10 supreme strength, 274 strike, struck, 166nn4–5 “Striker,” 16n11 strong, 35, 36, 36n22, 50, 62nn23,25, 63, 190, 190n20, 197, 261, 265 overcome, 273, 273n11 struck, strike, 166nn4–5 subdue, subjugate, 113, 181n5 suckling child, 171–72n14, 172n15 summer fruit, 229, 230 (divine) patron of, 41n6, 184, 227n4, 232–33, 233n9, 244 Sumuqan, 171, 220, 220nn4,6, 222, 225n13, 293, 293n7 sun, 241n2, 272n4 eternal sun, 305, 305n2 god of see Šamaš goddess of see Šapšu supremacy, 262n10 supreme one, 258–59, 259n3 sustenance, to provide, 54–55n4 Sutean warrior, 223–25 Sut tu, 225n13 Sutû warriors, 224, 225n12 swallow, 102n1, 302n8 sweet Maiden, 78–79n2 sweet wine, 35n16 sword, 223n2 sympathetic magic, 258n1 Syrian Goddess, 285n26 allayu, 97, 123, 123n9 as disperser of showers, 55, 59, 120, 121, 124, 126, 127, 129–31, 130, 278, 279 tardy or delayed, 81–82n2 Tašmtu, 191 tears, 197n7 Tell Ashtarah, 38n11 temple of the great gods, 31n16 temples, 71, 71n8 Esagila (temple), 191, 191n28 god of the palace/temple, xxvii, xxviin40 princely temple, 160, 160–61n11 Temple in Jerusalem, 160 terrible ones, 190 terrifying, 190

443

terrifying power, 274 Teššub, 123 throne, royal, 38, 160–61n11, 263 see also enthroned Timat, 143n5, 239n4, 284–85n24–25, 314 tired, weak, 273n11 Tišpak (king), 172n16 tk (divine monster), calf of Ilu, 112, 118, 144, 199, 212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309 Tlš and Dmgy, 5, 78, 79, 81, 81–82n2, 82 maidservant of Yariu, 5, 65n5, 78, 79, 80, 81–83 mq, 169–70n1, 174, 295 as hero of Balu, 169–70n1, 170, 174, 221, 292–93 son of, 171, 220n4 mq, the hero of Balu, 219 warrior of Anatu, 65, 169–70n1, 170, 174, 219, 221–22, 225n13, 292, 293 warrior of Balu, 219–20, 221, 224n4, 225n13, 292, 293 tnn (sea monster), 216n5 toponyms, 37, 38, 38n11, 39, 46, 48, 48n13, 70, 70n4, 102n1 torrent, spring, 240 oru, Ilu, 250nn9–10 tough, “toughie,” 77n3 track, path, 113, 113n15 trample, 113 tread upon, 113, 113nn15,19, 142–43n2 triton, 151 twisting/twisted serpent, 144–46 two ames, dragon of the see dragons two-headed snakes, 303 tyrant, 263, 264n4 Tyre, 172n16 Airatu of, 68, 69, 70, 209, 285n26 ’Udm, city of, 71n8 unable, 63n26, 273n11 understanding, wide of, 264 underworld, 128, 128n9, 155n6, 163, 163n10, 164, 314n15 see also netherworld Unidentied Epithet, 160 universe, 128n9 prince, master of the universe, 164n12 usurper, 171

444

main index

valet, 54–55n4 valiant, 50–51n10 valiant, brave, 220n5 valiant daughter, 51n14 valiant one, 154–55 valiant victor, 49n2 venerable, 36n22 vengeance, 148n10 venom, 273 victory, 22n2 vigorous, robust, 293n6 vipers, 302n8 virgin, 132–33, 137n7, 138, 139, 140n19 vizier, 169–70n1 vultures, 14n1, 15, 15n6, 16, 16n9, 76n1 wait, 241n1 “Wanton Widow,” 188 war god of see Rašap goddess of see Anatu; Ištar warm oneself, 272n4 warriors, 50, 51, 52, 175, 197, 197n7, 220n5 Aliy, the warrior, 49n2 conqueror of, 51n13 hero, warrior, 220 mightiest of, 49n1 Ningirsu, warrior of Enlil, 220n6 Sutean warrior, 223–25 warrior of Anatu, 170, 174, 221–22, 292, 293 warrior of Balu, 170, 219–20, 221, 224n4, 292, 293 see also soldiers Warûm, 172n16 wash, 113 watchman, guard, 169–70n1 water freely owing, 128n9 irrigation waters, 264 Naharu, the god of the immense (waters), 238–40, 256, 300, 309 water-pourer, 66n8 weakness, 273–74n13 feeble of strength, 94n4 weak, tired, 273n11 to weaken, 289n3 weapon, 223n2 weather, 131 see also storms weddings, 229n2

well-being, 3n2, 43n2 whale, 216n4 what and who, meaning of, 94n3 wide, to be, 264 wielder, 62n23 wife husband’s brother marrying dead man’s wife, 188 levirate-wife, 188 see also consort of Ilu wild animals, god of see Sumuqan wild bulls, 58, 58n9, 136, 289, 319n4 wine, 34nn6,8, 35, 35n16 wing, 136n4 wisdom, 205 god of wisdom see Ea; Enki; Kôaru wa as su and YHWH, 276n4 wise, 267 very wise, 171 the Wise, 209n15 wise one, 157n3, 267 see also sagacious without equal, 85 without mercy, 206 wives of Balu, 250 of Ilu, 234–35n3 see also marriage wizard, 267 womb, 4n4 women, 5n11 world, 128n9 wrap, 301 Xerxes, 54–55n4 Yam, 145n3 Yammu, 26, 26–27n5, 27n9, 53–54n3, 106–7, 118, 119n6, 142, 145, 160, 163, 199, 200, 216n5, 239n4, 268n11, 284n21, 300, 322n1, 323 the beloved of Ilu, Yammu, 212–14, 215, 216, 239, 256, 300, 309 dragon of the two ames, 118, 144, 199, 212, 215, 238, 239, 256, 309–10 ght against Balu, 53–54n3, 213, 218n2, 314, 333–34 messenger of, 311–13 prince Yammu, 165–67, 303, 313, 314 see also Naharu Yaqaru, 31n16, 34n7, 37n3

main index Yariu, 163n8, 232, 241n2, 242n8, 243, 284n22 and Ilu, 82–83 luminary of the heavens, 244–45, 254, 274n14 maidservant of Yariu, 5, 65n5, 78, 79, 80, 81–83 marriage to Nikkal, 230n4, 233n8, 269–70, 342 the most handsome of the gods, 246–47, 249, 251 prince Yariu, 59, 160, 168, 198, 297 as son-in-law of Balu, 184–85 and the underworld, 31 Yariu the prince, 198, 334n3 ybdr, disperser/daughter of, 55, 59, 120, 121, 126–28, 129, 130, 131, 278, 279 Ybš-name-of-Ilu, 171, 171n7, 174, 219, 221, 292 years, father of, 18–21 Ygrš, 239 Ypn, 160 existence of, 170 the mighty, 169–70n1, 174–75, 219, 221

445

prince, the eternal king, 169–73, 284, 292, 293, 295 YHWH, 41, 41n7, 75n3, 173, 192, 276, 276n4, 284, 317 beloved of YHWH, 197 of Hosts, 299, 299n4 as judge, 314n16 Lord of Hosts, 283, 284n21 “Rider of the Clouds,” 290 see also God of Israel you rule, 181n5, 211n3 you subdue, 181n5 your lord, 25–28 your master, 25n2, 106–7, 163 your sire see sagacious one, your sire your spellcaster see Kôaru, your spellcaster youth, 159n3, 270 young woman, 269n1 the youth, the expert (in magic), 266–68 youthfulness, 268n11 Yr see Yariu Y pn the Sutean warrior, 223–25 Zeus, 73, 77n3, 290 Zeus Demarous, 155

SACRED TEXTS

New Testament Luke 11:15 Mark 3:22 Matthew 10:25

18–19 160 12:24, 27, 160 Old Testament

Amos 7:4 8:1, 2

239 233n8

2 Chronicles 6:2 21:17

160 249n5

Daniel 8:11 12:1

44n13 44

Deuteronomy 1:4 2:11 3:11 4:17 18:10–11 22:19 22:21 27:15 32:5 32:6 33:12 33:26

39, 47 20, 293n9 293n9 136n4 267 140n19 140n19 157 145n8 41n4, 276n4 197, 259n3 290n10

Exodus 15:2 15:3

155 299n4

Ezekial 21:8/9/10 27:8

223n2 70n3

Genesis 1:16 9:21 14:19

243 20 22, 276

16:8 18:25 19:8 21:12 22:11 24:16 24:23

80 314n16 140n19 80n8 24n6 140n19 47, 171–172n14

Habakkuk 1:4 3:3 3:8

145n8 209n14 239, 290n10

Isaiah 1:24 5:16 5:24 7:14 9:5 12:3 16:9 19:1 19:5 27:1 33:22 40:25 44:27 49:25 51:9–10 51:10

283 209n14 209n14 270 19 155 233n8 290n10 53–54n3 143, 145 314n16, 317 209n14 239n4 264n7 303–304n14 239

Jeremiah 10:3 10:10 20:11 25:22 40:10,12 48:32

157 296 264 70n3 233n8 233n8

447

sacred texts Job 6:10 7:12 9:8 18:5 22:12 30:6 39:27–30 40:15 41:19

209n14 303–304n14 283 119n5, 200n3 117n6 264 15 216n3 310n5

Joel 1:8 4:4

140n19 70n3

Jonah 4:2

206n16

Joshua 12:4 13:12

39, 47, 293n9 39, 47, 293n9

Judges 5:6 11:27 11:39 19:24 21:11 21:12

145 314n16 140n19 140n19 140n19 140n19

1 Kings 1:13

160

2 Kings 1:2ff. 2:12 9:23–24

160, 160n10 23–24 166n4

Leviticus 21:3, 21:13

140n19

Micah 1:16 7:1

15 233n8

Numbers 21:21

172n16

Proverbs 2:15 8:8 8:22 22:5

145n8 145n8 276n4 145n8

23:17 24:1,19 24:21

20 20 20, 20n12

Psalms 9:5 9:9 10:16 18:11 23:1 27:10 29:3 29:10 36:7 47:7–8 50:6 63:3 67:5 68:6 68:34 71:22 74:15 75:8 80:2 86:15 93:3 93:4 98:6 104:2 118:14 125:5 148:1

314n16 192 296 290n10 47n10 75n3 239 173 239 227 314n16 36 192 314n16 290n10 209n14 240 314n16 47n10 206n16 239n4 239 41 124–125n18 155 145n8 117n6

Ruth 1:15

188

1 Samuel 2:10 17:51 18:30 24:16

259n3 223n2 44n11 44n11, 314n16

2 Samuel 16:1,2 22:11

233n8 290n10

Song of Songs 6:1 8:7

249n5 239

Zechariah 9:2

70n3

448

sacred texts Qur’an

1:3 2:255 37:5

42 259n3 164

38:66 62:1 114:2

164 42 42