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

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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

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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

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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).

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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].

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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).

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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

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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).

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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

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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),

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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.

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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

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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.

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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

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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

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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

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(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

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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

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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

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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).

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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.”

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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

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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

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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

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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.

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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.”

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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.

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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

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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.”

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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

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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.”

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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.

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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

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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.

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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.”

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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

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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.”

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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

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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.”

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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

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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.”

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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

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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].

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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” ( “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

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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.

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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

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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.

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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.

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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.”

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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

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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

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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.

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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.”

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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 ]

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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

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“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

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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

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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).

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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

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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.

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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

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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.”

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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.”

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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.”

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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

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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-

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of bl kub/pi / kulli / agê in Akkadian divine epithets, moreover, far outweighs the proposed semantic precedent of Hebrew [yqr “rmament” ( 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.”

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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 (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

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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).

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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.

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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.

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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

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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.”

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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.

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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

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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.

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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).

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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.

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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.

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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.”

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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 6a[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

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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.”

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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).

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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

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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

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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.

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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.

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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

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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).

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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

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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).

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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

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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

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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

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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

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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]

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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]

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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 (?)]

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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]

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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]

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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]

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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]

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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(?)]

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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.

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