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KTU

Cuneiform Texts from Ugarit

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Baal Cycle

KTU 1.5 VI

Then they set their faces indeed towards El at the source of the rivers at the midst of the springs of the two deeps. They rolled back the tent of El
and came to the pavilion of the King, the Father of the Bright One.
They lifted up their voices and cried:
We travelled to the ends of the earth,
to the edge of the abyss;
we came to Paradise the land of pasture,
to Delight, the steppe by the shore of death.
We came upon Baal fallen to the earth:
dead was Valiant Baal,⁠
perished was the Prince, Lord of the earth!
Then the Wise One, the perceptive god,
went down from his throne:
he sat on his footstool. And from his footstool
he sat on the ground. He poured the ashes of affliction on his head,⁠
the dust of grovelling on his skull
For clothing he put on a loin-cloth
His skin with a stone he scored,⁠
his side-locks with a razor;
he gashed cheeks and chin.
He ploughed his collar-bones,
he turned over like a garden his chest, like a valley he ploughed his breast
He lifted up his voice and cried:
Baal is dead! What has become of the Powerful One?
The Son of Dagan! What has become of Tempest?
After Baal I shall go down into the underworld. Anat also went out,
and searched every mountain in the midst of the earth,
every hill in the midst of the steppe.
She came to Paradise, the land of pasture,
Delight, the steppe by the shore of death.
She found Baal,
fallen to the earth. For clothing she put on a loincloth.

Texts in conversation

Compare KTU 1.5 VI:17 and Leviticus 19:28

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

Leviticus 19 rejects the mourning cuts shown by El in the Baal Cycle, where he gashes his skin with a stone and shaves his beard, breaking with a familiar way of expressing grief for the dead.

Passages

KTU 1.5 VI:17

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
Then the Wise One, the perceptive god, went down from his throne: he sat on his footstool. And from his footstool he sat on the ground. He poured the ashes of affliction on his head, the dust of grovelling on his skull For clothing he put on a loin-cloth His skin with a stone he scored, his side-locks with a razor; he gashed cheeks and chin. He ploughed his collar-bones, he turned over like a garden his chest, like a valley he ploughed his breast He lifted up his voice and cried: Baal is dead! What has become of the Powerful One? The Son of Dagan! What has become of Tempest?
1350–1185 BCE (scholarly estimate) Read in KTU

Leviticus 19:28

Hebrew Bible
25 Then in the fifth year you may eat its fruit to add its produce to your harvest. I am the Lord your God. 26 “‘You must not eat anything with the blood still in it. You must not practice either divination or soothsaying. 27 You must not round off the corners of the hair on your head or ruin the corners of your beard. 28 You must not slash your body for a dead person or incise a tattoo on yourself. I am the Lord. 29 Do not profane your daughter by making her a prostitute, so that the land does not practice prostitution and become full of lewdness. 30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord. 31 Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them. I am the Lord your God.
750–400 BCE (scholarly estimate) Read in Leviticus

References

“... 56. This and the following tricolon take the description of El's mourning to its ritual culmination. Self-mutilation is a classic expression of grief and guilt (both emotions are present at funerals!). El gouges his skin with a stone. Cf. Job 2.8. He also shaves. The prohibition against these actions in Lev. 19.27-28 and Deut. 14.1 presupposes that this was hitherto normal practice. An important symbolic aspect may be that to break the skin is to destroy the boundary between self and not-self, thus inviting the irruption of chaos. Boundaries must be maintained! See Job 7.5. Cutting of the hair 'killed' it, again reinforcing the sense of sharing in the experience of the dead. See refs. in de Moor (1971 a: 193). In the final colon, 'cheeks and chin' (Ug. IQm wdqn) is translated 'side-whiskers and beard' by some, e.g. de Moor (1971a: 190, 193). ...”
N. Wyatt, Religious Texts from Ugarit, 2nd ed. (London: Sheffield Academic, 2006), 127.

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 1.5 VI:17 and Leviticus 19:28

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