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KTU

Cuneiform Texts from Ugarit

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Aqhat

KTU 1.19 I

[Of] Aqhat.
The bow of Aqhat came down into the midst of the waters;
the arrows of the hero fell into the depths. Shattered was the bow of Aqhat the hero,
shattered was ‘Precious’, the bow of the son of Danel.
Virgin Anat came back,
the Beloved of the Powerful One returned. She picked up the quiver
in his hands, as a singer a lyre in his fingers.
Like a chisel was her mouth;
her teeth seized him and she devoured his entrails.
She cleft him like the heart of a terebinth,
and cut the cadaver in two. She divided his cadaver,
She dismembered Aqhat. He was put down like a mighty serpent,
like a huge viper in a sheepfold, like a dog deserving a stick. I struck him.
Now because of his bow I struck him;
on account of his arrows I certainly did not let him live,
yet his bow has not been given to me;
and because of his death the land is atrophied,
the first-fruits of summer shriveled, the ears of corn in their husks.
Then Danel the man of healing,
at once the hero, the devotee of Hrnm, arose
and sat by the entrance to the gate,
beneath the trees which were by the threshing-floor. He tried the case of the widow,⁠
he judged the cause of the orphan.
[…]
[…]
On lifting up her eyes she saw
that the fleece on the threshing-floor was dry,
that the field was wilted,
that the fruit of the orchard was shriveled.
Over her father’s house some falcons hovered,
a flock of hawks was watching.
Pughat wept in her heart,⁠
she cried in her liver.
She tore the garment of Danel the man of healing,
the cloak of the hero, the devotee of Hrnm.
Then Danel the man of healing cursed the clouds,⁠
which rain on the dreadful heat, the clouds which rain on the summer-fruit,
the dew which settles on the grapes:
“For seven years Baal shall fail,
for eight, the Charioteer of the clouds!
No dew, no rain, no welling up of the deeps, no goodness of Baal’s voice!⁠
no surging of the two deeps, no⁠
For she has torn the garment of Danel the man of healing,
the cloak of the hero, the devotee of Hrnm!”
Aloud to his daughter [Danel cried out]:

Texts in conversation

Compare KTU 1.19 I:45 and Genesis 7:11 and Genesis 8:2

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

The flood in Genesis 7 shares Ugarit's picture of waters above and below the earth, which the Tale of Aqhat calls the two deeps, showing how the sources of fertility can also threaten human life.

Passages

KTU 1.19 I:45

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
Over her father’s house some falcons hovered, a flock of hawks was watching. Pughat wept in her heart, she cried in her liver. She tore the garment of Danel the man of healing, the cloak of the hero, the devotee of Hrnm. Then Danel the man of healing cursed the clouds, which rain on the dreadful heat, the clouds which rain on the summer-fruit, the dew which settles on the grapes: “For seven years Baal shall fail, for eight, the Charioteer of the clouds! No dew, no rain, no welling up of the deeps, no goodness of Baal’s voice! no surging of the two deeps, no For she has torn the garment of Danel the man of healing, the cloak of the hero, the devotee of Hrnm!”
1350–1185 BCE (scholarly estimate) Read in KTU

Genesis 7:11

Hebrew Bible
11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month—on that day all the fountains of the great deep burst open and the floodgates of the heavens were opened. 12 And the rain fell on the earth 40 days and 40 nights. 13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 14 They entered, along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 15 Pairs of all creatures that have the breath of life came into the ark to Noah. 16 Those that entered were male and female, just as God commanded him. Then the Lord shut him in.
750–400 BCE (scholarly estimate) Read in Genesis

Genesis 8:2

Hebrew Bible
2 The fountains of the deep and the floodgates of heaven were closed, and the rain stopped falling from the sky. 3 The waters kept receding steadily from the earth, so that they had gone down by the end of the 150 days. 4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. 5 The waters kept on receding until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 6 At the end of 40 days, Noah opened the window he had made in the ark 7 and sent out a raven; it kept flying back and forth until the waters had dried up on the earth. 8 Then Noah sent out a dove to see if the waters had receded from the surface of the ground.
750–400 BCE (scholarly estimate) Read in Genesis

References

“... Ezekiel’s stone miptan corks all cosmic chaos, not merely subterranean chaos lying below the temple. This is crucial, because Gen 7:11 and 8:2 speak of chaos-waters bursting out from above in heaven as well as from under the earth. This parallels the “surging of the two thmt-waters” in KTU 1.19 [1Aqht]: I:45. Also parallel are the as- sumptions of Ps 107:24–26 and Jonah 1. The Lord is God of sea storm and rainstorm. Thus, God’s mountain throne lies at the world’s horizon, at the meeting of sky and ocean. There, God is enthroned above both upper chaos-water and lower chaos-water. In Ugaritic myth, El dwells in the midst of the two thmt-waters, the meeting of the “double-deep” (Clifford 1972, 49). This “double-deep” of El’s abode is not the river of life, in its dual, Mesopotamian form (see Note Double river on 47:9), but rather chaos split in two, like monster Tiamat’s dead body. Tsumura (1989, 151) thus rightly draws attention to the coupling of the two chaos-waters in the composite Ugaritic deity Šmm-w-Thm as well as in the couple Šamūma (Heaven-Water) and Tahāmatu (Ocean-Water). Alternatively, El’s double-deep may refer not to the pairing of the two mighty chaos-waters, but to the pairing of chaos-water and fresh/sweet water. In other words, the pair in mind may be Tiamat (ocean water) and Apsu (fresh water). These dual pri- mal waters appear in the image of Ea/Enki treated shortly (see fig. 1). ...”
Stephen L. Cook, Ezekiel 38–48: A New Translation with Introduction and Commentary (New Haven, CT: Yale University Press, 2018), 268.

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 1.19 I:45 and Genesis 7:11 and Genesis 8:2

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