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KTU

Cuneiform Texts from Ugarit

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Birth of the Gracious Gods

KTU 1.23

Let me invoke the gracious gods,
and beautiful, sons of Shapshu
Let them give a feast to those of high rank,
in the wilderness of the end of the world.
on their heads,
Eat from any of the food, and drink from the vat any wine!⁠
Greetings, king, greetings, queen, priests and temple-victuallers
The lord and master sat enthroned, in his hand the staff of sterility,
in his hand the staff of widowhood. Those who prune the vine pruned him,
those who bind the vine bound him; they let his tendril fall like a vine.
Seven times shall it be recited on the throne-dais, and the priests are to respond.
Now the steppe, the vast steppe is the steppe of Athirat and Rahmay.
Over a fire seven times the choristers of fine voice boil coriander in milk, mint in butter,
and over the cauldron seven times let incense be burned.
Rahmay went forth, and Athirat set out.
they dressed themselves. May the gracious chorister
and their name let the priest exalt.
The dwellings of the gods eight
seven times
Lapis lazuli, carnelian
scarlet the singers
Let me invoke the gracious gods, both gluttonous from birth,
who suck at the nipples of Athirat’s breasts, from the paps of Rahmay,⁠
Shapshu counts their tendrils,
and grapes. Peace to you, priests and temple-victuallers,
as you proceed to the sacrifice of propitiation.
The vast steppe is the steppe of Athirat and Rahmay,
[…] sits.
El went out to the shore of the sea, and stepped out to the shore of the abyss.
El set the two inflamed ones, the two inflamed ones on top of the cauldron.
Lo, one was lowered, lo, the other was raised. Lo, one cried: Father! father!
and lo, the other cried: Mother! mother! Let El’s penis grow as long as the sea,
yes, El’s penis as the ocean! El’s penis grew as long as the sea,
yes, El’s penis as the ocean. El took the two inflamed ones,
the two inflamed ones from on top of the cauldron; he took them and set them in his house.
El lowered the staff in his right hand, El the rod in his hand. He raised it and threw it skyward,
casting a bird down from the sky. He plucked it and set it on the coals.
El enticed the two wives; lo, the two wives cried out:
O husband, husband! Lowered is your staff, drooping the rod in your hand.
Lo, the bird grew hot by the fire; it was roasted on the coals.
The two wives are the wives of El, the wives of El, and forever. And lo, the two wives cried out:
O father, father! Lowered is your staff,
drooping the rod in your hand! Lo, the bird grew hot by the fire;
and was roasted on the coals. The two daughters are the daughters of El,
the daughters of El, and forever. And lo, the two wives cried out: O husband, husband! Lowered is your staff,
drooping the rod in your hand! Lo, the bird grew hot by the fire,
and was roasted on the coals. The two wives are the wives of El,
the wives of El, and forever. He stooped: their lips he kissed.
O, how sweet were their lips, as sweet as pomegranates;⁠
from kissing came conception, from embracing, impregnation.⁠ He sat and counted five months for growth, ten for the full completion. Both of them crouched
and gave birth to Shahar and Shalim.⁠ Word was brought to El:
The two wives of El have given birth! What have they borne? Shahar and Shalim have been born.
Raise up an offering to Shapshu, the Great Lady, and to the stars who have been begotten.
He stooped: their lips he kissed. Lo, their lips were sweet, sweet as pomegranates.
From kissing came conception, from embracing, impregnation. He sat and counted
five months for growth, ten for the full completion.
Both of them crouched and gave birth. They bore the gracious gods, both gluttonous from birth,
sucking at the nipples of the Lady’s breasts. Word was brought to El:
The two wives of El have given birth! What have they borne? The two gracious gods!⁠
both gluttonous from birth, sucking at the nipples of the Lady’s breasts. A lip to the underworld,
a lip to the heavens, and there entered into their mouths the birds of the air⁠
and the fish from the sea. And wandering abroad, piece by piece they put things from both their right
and from their left into their mouths, and were not satisfied. O wives whom I have married,
O sons whom I have begotten, raise up a dais in the midst of the holy desert:
there you will make your dwelling among the stones and trees. For seven whole years,⁠
for eight periods of time, the gracious gods went to and fro on the steppe;
they roamed the edge of the desert. And they met the guardian of the sown land.⁠
And they cried out to the guardian of the sown land: O guardian, guardian! Open up!
And he made an opening for them,
and they entered. If there is food for us, give some that we may eat.
If there is wine for us, give some that we may drink.
And the guardian of the sown land answered them:
There is wine: whoever enters let him come!
Here is his measure of wine
And his companions let him fill with wine.

Texts in conversation

Compare KTU 1.23:52 and Isaiah 14:13

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

The Ugaritic text KTU 1.23 describes the sun god Shamsu, along with the gods Dawn and Dusk, as children of the high god El. Isaiah 14 echoes this tradition, referring to the stars of El as deities in a divine council.

Passages

KTU 1.23:52

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
from kissing came conception, from embracing, impregnation. He sat and counted five months for growth, ten for the full completion. Both of them crouched and gave birth to Shahar and Shalim. Word was brought to El: The two wives of El have given birth! What have they borne? Shahar and Shalim have been born. Raise up an offering to Shapshu, the Great Lady, and to the stars who have been begotten.
1350–1185 BCE (scholarly estimate) Read in KTU

Isaiah 14:13

Hebrew Bible
11 Your splendor has been brought down to Sheol, as well as the sound of your stringed instruments. You lie on a bed of maggots, with a blanket of worms over you.’ 12 “Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations! 13 You said to yourself, ‘I will climb up to the sky. Above the stars of El I will set up my throne. I will rule on the mountain of assembly on the remote slopes of Zaphon. 14 I will climb up to the tops of the clouds; I will make myself like the Most High!’ 15 But you were brought down to Sheol, to the remote slopes of the Pit.
740–450 BCE (scholarly estimate) Read in Isaiah

References

"... El and Athirat are the divine royal parents of the pantheon, and the dominant deities are generally regarded as their royal children ... Beyond this general four-tier structure, it would appear that this family at times is understood as astral in character. This notion seems to be reflected in one text (CAT 1.101.3–5), which evidently lists “the assembly of the stars” in parallelism with “the sons of El” ... The evidence in this text is shaky, however, given the broken nature of the lines in question. Accordingly, the case that El’s family is astral will require support from texts that mention El and astral deities. Many astral figures are worthy of consideration in this regard: Shahar and Shalim; Yarih; Shapshu, Athtar and Athtart; and Resheph. A. Shahar, “Dawn,” and Shalim, “Dusk,” are El’s two sons, according to CAT 1.23. B. The moon-god Yarih is evidently identified as nºmn [ªi]lm, “the favorite of El,” in CAT 1.24.25 (Theuer 2000). In 1.92.14–16, Athtart’s hunt provides meat for El and Yarih, presumably as a member of the head god’s household. Yarih participates in the meal in El’s house in 1.114 (Keel 1998: 85 n. 13). C. The sun-goddess Shapshu serves as El’s special messenger according to CAT 1.6 VI. It should be noted further that the stars (kbkbm knm) are generally grouped after her in 1.23.54 (cf. bt ªilm kbkbm in 1.43.2–3). Note also the blessing in 1.102.26–27 paralleling the sun and moon with El: lymt sps wyrh wnºmt snt ªil. From these texts, it might be suggested that the sun, moon, and stars belong to El’s family ..."
Mark S. Smith, “When the Heavens Darkened: Yahweh, El, and the Divine Astral Family in Iron Age II Judah,” in Symbiosis, Symbolism, and the Power of the Past: Canaan, Ancient Israel, and Their Neighbors from the Late Bronze Age Through Roman Palaestina, ed. William G. Dever and Seymour Gitin (Winona Lake, IN: Eisenbrauns, 2003), 265–277.

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 1.23:52 and Isaiah 14:13

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