By Gwendolyn Leick
The Dictionary of old close to japanese Mythology covers assets from Mesopotamia, Syro-Palestine and Anatolia, from round 2800 to three hundred BC. It includes entries on gods and goddesses, giving facts in their worship in temples, describing their 'character', as documented by way of the texts, and defining their roles in the physique of mythological narratives; synoptic entries on myths, giving where of beginning of major texts and a quick heritage in their transmission in the course of the a long time; and entries explaining using professional terminology, for things like different types of Sumerian texts or sorts of mythological figures.
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Additional resources for A Dictionary of Ancient Near Eastern Mythology
Gap] Somebody is predicting the actions of Baal after his return, how he will kill the sons of Aštart (those who rejoiced over his death) and how he will resume his seat of the throne of his dominion. Seven years pass uneventfully, then Mot (who is by now revived as well) sends a challenge to Baal. He orders one of Baal’s brothers to atone for the wrongs done to him by Anat. Baal pretends to do as bidden, but he intends to outwit Mot by offering him ‘brothers of Mot’ (also sons of El and Aštart—maybe boars, the usual sacrifice to chthonic gods in Ugarit).
During the Iron Age he was very popular with the Philistines (cf. city-names, such as Beth-Dagon). At the same time he became assimilated to other weathergods, such as Adad and Baal. The origin of this god is uncertain. It may be Akkadian rather than Amorite (Caquot, Sznycer). Dagan has also chthonic associations; and as the bel pagrê, ‘lord of corpses’, he received sacrifices for the dead in Mari and Ugarit. gal, ‘great wife (of) the exalted’. She was probably one of the manifestations of the Mother-goddess as her name is used synonymously with Ninhursag in Enki and Ninhursag.
Inanna, the ‘great queen of heaven’, decides to go to the underworld and gains admission on the pretext to join in the mourning for the husband of Ereškigal. But Ereškigal then ‘fixes the eye of death’ upon her and she becomes a lifeless corpse, caught in the underworld and unable to be buried. Eventually, by a ruse, this process is reversed, and sprinkled with the ‘water of Life’, the goddess is revived. This is the only case of a complete and irreversible resurrection in Ancient Near Eastern literature.
A Dictionary of Ancient Near Eastern Mythology by Gwendolyn Leick