"... In the Legend of Kirta, El created a goddess for the express purpose of delivering King Kirta from a mortal malady that no existing deity was capable of curing. The creation of Shatiqat is tied solely to the immediate situation of the narrative, namely, saving Kirta’s life. This particular goddess appears to meet the requirements stipulated above for being on the level of divine hierarchy of the artisan gods. The goddess had a clearly defined area of specialization in which she is quite competent, since the king did indeed recover. In the passage itself the goddess does only what she was requested to do and nothing more, but the narrative is much too short to determine whether or not she was envisaged as having volition of her own. Shatiqatu appears nowhere else in the texts from Ugarit, neither in narrative nor ritual sources, so all that exists with which to define her is a single literary composition. It is possible either that Shatiqatu was a recognized, though minor, deity in a Syro-Palestinian cult, or that she was a literary invention concocted for the plot development of this particular legend. In either case, it would be reasonable to assume that she was presented in a manner deemed plausible to the contemporary audience. A similar deity appears in biblical narratives, though no proper name is given to the god. The story of the creation of the image of the deity, as the story now appears, leaves the divine nature of the seraph out of the narrative (Numbers 21:8-9) ... that the passage refers to the institution of a cult for a healing deity can be seen in the passage that recounts the later destruction of the cultic image (2 Kings 18:4) ..."