By Gwendolyn Leick
The Dictionary of historic close to japanese Mythology covers assets from Mesopotamia, Syro-Palestine and Anatolia, from round 2800 to three hundred BC. It includes entries on gods and goddesses, giving proof in their worship in temples, describing their 'character', as documented via 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 heritage in their transmission throughout the a long time; and entries explaining using expert terminology, for things like different types of Sumerian texts or different types of mythological figures.
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Extra resources for A Dictionary of Ancient Near Eastern Mythology
Then she proceeds to El, exclaiming bitterly that Aštart and her sons will now rejoice because Baal is dead. El does indeed call for Aštart and asks her to appoint one of her sons as the successor to Baal. Aštart answers that it should be one ‘who is able to moisten’ and proposes Aštar, who mounts Baal’s throne. However, ‘his feet did not reach the footstool, his head did not reach the headrest’. He has to descend from the throne unable to fill Baal’s place. [gap] Anat goes in search of Baal (‘like the heart of a cow for her calf, like the heart of a ewe for her lamb, so was the heart of Anat after Baal’).
When she finds what she considers to be her lover’s dead body, she calls to Šapaš, the sun-goddess, to lift the corpse of Baal on her shoulder in order to bury with him due oblations on Zaphon. Then she proceeds to El, exclaiming bitterly that Aštart and her sons will now rejoice because Baal is dead. El does indeed call for Aštart and asks her to appoint one of her sons as the successor to Baal. Aštart answers that it should be one ‘who is able to moisten’ and proposes Aštar, who mounts Baal’s throne.
The reference to a primordial state of affairs lent weight and authority to the text and it also connected the origin of the spell, ritual or institution to the evolving structure of the world. In the most famous ‘Epic of Creation’, the Babylonian Enuma eliš, the elevated position of the god Marduk is justified by his decisive actions in illo tempore. There is great variety in the narrative sequences, even the divine personalities involved. However, there seems to be one concept which underlies most cosmogonic texts.
A Dictionary of Ancient Near Eastern Mythology by Gwendolyn Leick