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KTU

Cuneiform Texts from Ugarit

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Kirta

KTU 1.16 I

([Pertaining to] "Kirta.")
Like dogs shall we howl at your tomb,⁠
like whelps at the entrance to your burial chamber?
Yet father, how can you possibly die,
or will your burial chamber be given over to howling on the part of women, O my wretched father?
For you, father, weeps the mount of Baal,⁠
Sapan, the sacred circuit.
The mighty circuit laments, the circuit
broad of span: Is, then,
[Kir]ta a son of El, an offspring⁠
of the Kindly One and the Holiness?" Into the presence
of his father he enters, weeping
bitterly, giving forth his voice
in weeping: "In your life, our father, we rejoice,
exult in your not dying. Like a dog
your aspect is changed, like a hound
your joyous face. Will you die, then, father,
like the mortals, or your joy change to
mourning; (to) a woman's dirge, O father, my song?
How can it be said, 'A son of El
is Kirta, an offspring of the Kindly One
and the Holiness'? Or do gods die?
The offspring of the Kindly One shall surely live!"
And Kirta the Noble answers:
"My son, do not weep for me, do not
wail for me. Do not waste your eye with
flowing, the brain of your head
(with) tears. Call your sister
Thitmanit, a maid whose passion
is strong. Let her weep and wail for me[?].
[O h]ero, do not tell your sister,
[t]e[ll] . . [ ] . . . . Your sister
I know is compassionate.
Do not let her waters be dried up with grief,
her breath with sorrow.
[W]ait for the setting of the Lady
Sun, and the shining of the light of the
myriads. Then say to your sister
Thitmanit: Our Kirta is making
a sacrifice, the king is preparing
a banquet. Take your drum in (your) hand,
your [tam]bo[urine] in (your) right hand.
Go, take your stand by the songstresses
of your sire. Present [your petitions]
with your music, and he will consent to all."—
At once the hero Ilihu
his [l]ance in (his) hand takes,
his [s]pear in (his) right hand,
and sets out on a run.
[Ev]en as he arrives, it grows dark.
His sister has kindled a lamp. His lance
upon the threshold he stands. Its sheen lights up
the gateway. As soon as she sees her brother,
her [loins] to the ground break;
[upon] her brother['s neck] she weeps:
"Is, [then], the king s[ick],
[or] your sire Kirta [ill]?"
[And] the hero Ilihu [replied]:
"The king is [not] sick,
your sire Kirta [is (not) ill].
[Kirta] is making a [sac]rifice;
[the king is] preparing a banquet.

Texts in conversation

Compare KTU 1.16 I:6 and Isaiah 22:12

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

Isaiah 22 and the Ugaritic text KTU describe ancient Near Eastern mourning traditions that are called for by a deity. Isaiah portrays God calling for weeping and sackcloth, while KTU depicts weeping for a dying king at Baal’s mountain.

Passages

KTU 1.16 I:6

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
([Pertaining to] "Kirta.") Like dogs shall we howl at your tomb, like whelps at the entrance to your burial chamber? Yet father, how can you possibly die, or will your burial chamber be given over to howling on the part of women, O my wretched father? For you, father, weeps the mount of Baal, Sapan, the sacred circuit. The mighty circuit laments, the circuit broad of span: Is, then, [Kir]ta a son of El, an offspring of the Kindly One and the Holiness?" Into the presence
1350–1185 BCE (scholarly estimate) Read in KTU

Isaiah 22:12

Hebrew Bible
11 You made a reservoir between the two walls for the water of the old pool—but you did not trust in the one who made it; you did not depend on the one who formed it long ago. 12 At that time the Sovereign Lord of Heaven’s Armies called for weeping and mourning, for shaved heads and sackcloth. 13 But look, there is outright celebration! You say, “Kill the ox and slaughter the sheep, eat meat and drink wine. Eat and drink, for tomorrow we die!”
740–450 BCE (scholarly estimate) Read in Isaiah

References

“... For public lamentation, wailing women were engaged to mourn and cry aloud, sing the wailing song (qīnāh), and perform expressive body rites (Jeremiah 9:16, 19; Ezekiel 32:16; 2 Chronicles 35:25). The inclusion of wailing woman, most likely recruited from the larger family and neighborhoods, illustrates that mourning the dead crossed the realm of nuclear and joint families to include the broader community (such as the co-residential lineage [mišpāhāh], the village, or the neighbors) and to make public the hole that had been made by the death. ...”
Rainer Albertz and Rüdiger Schmitt, Family and Household Religion in Ancient Israel and the Levant (Winona Lake, IN: Eisenbrauns, 2012), 434.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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KTU 1.16 I:6 and Isaiah 22:12

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