By Gwendolyn Leick
The Dictionary of historic close to jap Mythology covers assets from Mesopotamia, Syro-Palestine and Anatolia, from round 2800 to three hundred BC. It comprises entries on gods and goddesses, giving proof in their worship in temples, describing their 'character', as documented through the texts, and defining their roles in the physique of mythological narratives; synoptic entries on myths, giving where of starting place of major texts and a quick background in their transmission during the a while; and entries explaining using expert terminology, for things like different types of Sumerian texts or varieties of mythological figures.
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Additional resources for A Dictionary of Ancient Near Eastern Mythology
As rkb ’rpt, ‘the rider of the clouds’, he is manifest in the storms which herald the autumn season with thunder and lightning, the rain-swollen clouds and the coastal breeze. He symbolizes the life-giving principle of fertility in crops, animals and people. Baal battles valiantly against the unruly waters of the sea and the scorching heat of summer. Like Baal-Zephon he has his abode on the cloudy summits of Jebel el-Aqra. Another epithet is zbl, ‘prince’, the origin of the corrupted ‘Baalzebub’ of the Old Testament.
In the Baal-Myths she appears as a manifestation and consort of Baal. Her character resembles that of Anat, as a goddess of war and the chase. Her fertility aspect is more pronounced in the Old Testament, where she is called Ashtoreth. In an Egyptian papyros from the XIX Dynasty she is ‘the bride claimed by the tyrant sea’. 6; Gardiner 1932, 74–85 Ayya Written dA-A, Ayya is an ancient Semitic goddess, well attested in numerous personal names since the Old Sumerian period. She seems to 16 AYYA have been a primarily astral deity, according to her Sumerian epithets: d sud-aga2=nur šamê, ‘heavenly light’, but she is also connected with sexuality and fertility, as another epithet is Akkad.
In his message to Šapaš, El describes the parched and cracked fields that await the harrowing (wetting) by Baal. The sun-goddess instructs Anat to pour ‘sparkling wine into the wine-skins’ and bring wreaths. [gap] Somebody is predicting the actions of Baal after his return, how he will kill the sons of Aštart (those who rejoiced over his death) and how he will resume his seat of the throne of his dominion. Seven years pass uneventfully, then Mot (who is by now revived as well) sends a challenge to Baal.
A Dictionary of Ancient Near Eastern Mythology by Gwendolyn Leick
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