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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 1.23:68 and Deuteronomy 32:10

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

Deuteronomy's picture of God protecting and feeding Israel may echo El's care for his children in KTU 1.23, making a nation's survival a parent's responsibility.

Passages

KTU 1.23:68

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
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.
1350–1185 BCE (scholarly estimate) Read in KTU

Deuteronomy 32:10

Hebrew Bible
10 The Lord found him in a desolate land, in an empty wasteland where animals howl. He continually guarded him and taught him; he continually protected him like the pupil of his eye. 11 Like an eagle that stirs up its nest, that hovers over its young, so the Lord spread out his wings and took him, he lifted him up on his pinions. 12 The Lord alone was guiding him, no foreign god was with him. 13 He enabled him to travel over the heights of the earth, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks, 14 butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of Bashan, along with the best of the kernels of wheat; and from the juice of grapes you drank wine.
750–400 BCE (scholarly estimate) Read in Deuteronomy

References

“... A much better Ugaritic text for underscoring the connection between ʾIlu and fields or steppe lands is KTU 1.23 (see Lewis forthcoming a). In this text, the multivalent word šd can designate both fertile fields (KTU 1.23.13, 28) as well as steppe lands (parallel to pʾat mdbr in KTU 1.23.68). Steppe lands, though lacking in rainfall, provided seasonal “shrub steppe” and “dry” vegetation that led to the predominance of sheep and goat pastoralism, supplemented by hunting ac­ tivity. Such a scenario is depicted in KTU 1.23.67b–​68, which has the ravenous “gracious gods” roaming the steppe lands and desert fringes in their hunting ac­ tivity only to find hunting insufficient when compared to sustainable agricul­ tural production. Coming to the rescue is ʾIlu as the guardian of the sown land (nǵr mdrʿ), who provides bounty to his children. KTU 1.23 is an ʾIlu-​centric text that celebrates how ʾIlu is the provider of cultivated agriculture, even viticulture. Arable fields are divine fields (cf. šd ʾilm in KTU 1.23.13).126 Analogously, one ...” “... could call to mind the Deuteronomic tradition—​noted for its father/​mother birthing language (see pp. 110–111)—​whose vocabulary echoes that of KTU 1.23, with El protecting (nṣr) his child in the wilderness (midbār) as he nurses (ynq) him with honey and feeds him with the produce of the field (śādāy), where he drinks fine wine (tišteh ḥāmer) made of grapes (ʿēnāb) (Deut 32:6, 10, 13–​14). ...”
Theodore J. Lewis, The Origin and Character of God: Ancient Israelite Religion through the Lens of Divinity (New York: Oxford University Press, 2020), 103–104.

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 1.23:68 and Deuteronomy 32:10

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