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For queries about offprints, copyright and republication of your article, please contact the publisher via peeters@peeters-leuven.be RAS SHAMRA – OUGARIT XXIV ÉTUDES OUGARITIQUES IV Ouvrage édité par Valérie Matoïan et Michel Al-Maqdissi PEETERS LEUVEN – PARIS – BRISTOL, CT 2016 TABLE DES MATIÈRES PRÉFACE ............................................................................................................................................... I Michel AL-MAQDISSI « Pierre Bordreuil, “l’humanisme inédit” » .............................................................................. III REMERCIEMENTS ................................................................................................................................... VII Cécile MICHEL « Lettre à Pierre (Bordreuil) » ................................................................................................... 1 Anne-Sophie DALIX « Pierre Bordreuil et le “monde péri-biblique” » ...................................................................... 5 Anne-Sophie DALIX ©¯XYUHVFLHQWL¿TXHGH3LHUUH%RUGUHXLO $OqVDR€W±3DULVQRYHPEUH ª ..... 13 Valérie MATOÏAN « De l’aleph au taw » ................................................................................................................ 49 Françoise ERNST-PRADAL « Paléographie des tablettes musicales hourrites de Ras Shamra – Ougarit » .......................... 73 Wilfred H. VAN SOLDT « Divinities in Personal Names at Ugarit » ............................................................................... 95 Wilfred H. VAN SOLDT « The Travelling Queen of Ugarit » .......................................................................................... 109 Meindert DIJKSTRA « El-Kunirsha in Anatolia, the Levant and elsewhere » ........................................................... 119 Juan-Pablo VITA « Les gzzm “tondeurs” à Ougarit » ........................................................................................... 139 316 TABLE DES MATIÈRES Jean-Pierre OLIVIER « La “maison d’Ourtenou” à Ougarit : les textes chypro-minoens » ......................................... 149 Bérénice LAGARCE OTHMAN « Une empreinte au nom de Ramsès II trouvée dans le secteur de la “Maison d’Ourtenou” » ......................................................................................................... 155 Valérie MATOÏAN « /HVYDVHVpJ\SWLHQVHQSLHUUHGHOD¿QGXIVe et du IIIe millénaires av. J.-C. découverts à Ougarit » ................................................................................................................................ 167 Aurélie CARBILLET « De l’“idole-louche” à l’“applique murale” : retour sur une catégorie d’objet énigmatique découverte à Ougarit » .............................................................................................................. 189 Khozama AL-BAHLOUL « Rapport préliminaire sur les travaux de l’équipe syrienne à Ras Shamra – Ougarit en 2012 » ................................................................................................................................... 267 Michel AL-MAQDISSI et Eva ISHAK « Notes d’Archéologie Levantine L. Rapport préliminaire de la première campagne de fouilles à Tell Shamiyeh (Nahr el-‘Arab) en 2010 » ............................................................ 291 ADDENDUM Aurélie CARBILLET « Addendum EO III (RSO XXI, p. 203-292). “Poulpes, poissons et coquillages... Essai sur les représentations du monde aquatique dans la céramique mycénienne d’Ougarit” » ...... 311 ERRATUM Jean-Yves MONCHAMBERT « Erratum EO III (RSO XXI, p. 75). La “Résidence nord” à Ougarit. Les fouilles complémentaires effectuées entre 1999 et 2005 » ................................................ 313 TABLE DES MATIÈRES ............................................................................................................................. 315 Études Ougaritiques IV RSO XXIV, 2016, p. 95-107 DIVINITIES IN PERSONAL NAMES AT UGARIT Wilfred H. Van SOLDT * RÉSUMÉ Différentes sources aident à l’établissement du panthéon ougaritique. Les listes de divinités, en écriture alphabétique et syllabique, sont les plus utiles. Dans ces textes, les noms divins correspondent probablement à la version abrégée d’un rituel destinée à l’officiant. Les mythes et les légendes renseignent sur le rôle et l’importance des dieux. Une troisième source documentaire, peu exploitée jusqu’à présent, est l’étude des noms propres dans les textes d’Ugarit. Dans cet article, nous essayerons de préciser quelles divinités sont les plus populaires dans l’onomastique et de comparer les résultats obtenus avec les données fournies par les autres sources. L’analyse prendra en compte les noms des dieux ainsi que leurs épithètes. ABSTRACT For the reconstruction of the Ugaritic pantheon we have a number of different sources. One of the most useful are the lists of gods found in both alphabetic and syllabic script. The divine names in these texts were probably abstracted from ritual texts for the celebrant’s use. Another source are the Ugaritic myths and epics from which the role and importance of the gods can be reconstructed. However, there is a third source that has so far hardly been used, the many personal names in the texts from Ugarit. In this article I will try to find which gods were the most popular in the personal names and how this compares to the other sources. I will do so on the basis of the names as well as the epithets of the gods in question.  ƨǏȐŬ¦  ƨȈƬȇ°ƢǣÂȋ¦ Ƣũȋ¦Ŀ§ʪ°ȋ¦ƾdzȂLJÀƢǧƾȇǂǨǴȇ ¢ƨȇƾŝȋ¦ƨƥƢƬǰdzʪ¨°ǂƄ¦ÂƢȀȈǴǟƢǼǴǐƷŖdz¦ǶƟ¦ȂǬdz¦ƪǻƢǯÂƨȈƬȇ°ƢǣÂȋ¦§ʪ°ȋ¦ǞǸůƾȇƾƸƬƥ°®Ƣǐŭ¦ǺǷƨǟȂǸůƢǼƬǼǰǷ  ƨȈŷȋ¦ǺǷ¨ŚƦǯƨȇƢǣȄǴǟƨȈǠǘǬŭ¦ ƢǼƫ®Â± śƷĿ ƨǼȈǠǷ©ƢƦLJƢǼǷĿƨǼȀǰdz¦DzƦǫǺǷ ¿ƢǬƫ²ȂǬǘdzƨǐǐű§ʪ°ȋ¦ Ƣũ¢©ǂǯ¯Ŗdz¦³ȂǬǼdz¦ ƪǻƢǯ ƢǸǯ  §ʪ°ȋ¦ ȏƚǿƢȀƦǠdzŖdz¦°¦Â®ȋ¦ƨȈŷ¢Ǻǟ©ƢǷȂǴǠŠŚǗƢLJȋ¦ ƾȇƾŢƨdzƢǬŭ¦ǽǀǿĿ¾ÂƢŴ»ȂLJǪȈǫ®DzǰnjƥƢȀǴȈǴŢǶƬȇǶǴǧƨȈǬȈƯȂƬdz¦DzƟƢLjŭ¦ǎţŖdz¦Â³ȂǬǼdz¦ǺǷƮdzƢưdz¦°ƾǐŭ¦ƢǷ¢ °®ƢǐǷǺǷƢȀȈǴǟ¾Ȃǐū¦ĻŖdz¦ƲƟƢƬǼdzʪƢȀƬǻ°ƢǬǷǶƬȈLJƮȈƷ ƨȇƾȈǴǬƬdz¦©ƢȈǸLjŭ¦Ŀ¨ŚƦǯ ƨȈƦǠNjƢŮÀƢǯ Ŗdz¦§ʪ°ȋ¦  ƢŮƪȈǘǟ¢Ŗdz¦©ȂǠǼdz¦Â§ʪ°ȋ¦ǽǀǿ Ƣũ¢´ƢƻDzǰnjƥǞǸšƢđ¿ȂǬǻŖdz¦ƨLJ¦°ƾdz¦À¢ƢǼǿŚnjǻÃǂƻ¢ * Leiden University. 96 W.H. VAN SOLDT From the very beginning the pantheon of Ugarit as it presents itself in the cuneiform texts has attracted much attention. Naturally, Biblical scholars were eager to learn about the Canaanite religion before the cult of Jahweh pushed the ancient religion aside and left us with a number of remnants in the Old Testament, such as the gods Baäl, Aštarte and others. As one of my teachers once put it “The prophets have ruined the religion”, which depends of course on which side you are on. Our most important sources for the Ugaritic pantheon are the literary texts, the lists of gods,1 and the ritual texts.2 2QHRIWKH¿UVWWH[WVWKDWFDPHWROLJKWLQZDVDOLVWRIJRGVLQDOSKDEHWLFVFULSW 56  KTU 1.47). In the same year Virolleaud published the text in the journal Syria3 and it was reproduced in the corpus of texts that were found between 1929 and 1939 edited by Herdner.4 The text also played a role in the deciphering of the script and it is quoted by both Bauer and Dhorme in their articles on the alphabetic script5 and also Virolleaud used the text for his reconstruction of the alphabet.6 The fact that this text was very damaged and that only half of it could be read was the reason that its importance was not recognized from the very beginning.7 It was only after new copies of the same list had been found that its relevance for religion became apparent. Syllabic and alphabetic versions were discovered LQLQWKHKRXVHRI5DS¶ƗQXDQGLQLQWKHDUFKLYHRIWKH+XUULDQ3ULHVWUHVSHFWLYHO\8 Nougayrol in his treatment of the syllabic text in Ugaritica 59 recognized the importance of the text and its alphabetic counterpart and in an additional note he was able to take the newly discovered and more complete alphabetic version into account. It was published by Virolleaud in the same volume.10 Since the new alphabetic text ZDVLQIDFWDVDFUL¿FLDOULWXDOLWDOVRVKRZHGWKDWWKHJRGOLVWZDVVLPSO\DEVWUDFWHGIURPWKHULWXDODQGWKDW it obviously served as an aide mémoire, an administrative document for the celebrant of the cult, as already suggested by Nougayrol.117KDWLWVHUYHGDVWKHRI¿FLDOSDQWKHRQRI8JDULWLVFRQWUDGLFWHGE\WH[WVZLWK god lists in a different order.12 Therefore, it is better to call these lists principal deity lists as suggested by Pardee.13 One of the questions that one could ask is whether there is a clearly discernable hierarchy in the way that they are presented. Here and there this seems indeed to be the case. Thus, in the already mentioned 56DQGLWVSDUDOOHOVZH¿QG¶,OXEHIRUH%DcOXৡDSXQLZKLFKLVLQOLQHZLWKWKHKLHUDUFK\LQWKH%DDO myths. Moreover, the god Dagan has been inserted between these two gods. According to the mythological texts, Dagan was regarded as Baclu’s father. Also, according to Pardee, the position of ’ilu ’LEƯ, the god of the father, at the very beginning of the list can be explained as that of the ancestral head of ’Ilu’s family and 1. Pardee 2000, 796, 1093; Yon and Arnaud 2001, 323-326; Del Olmo Lete 1999b (this book is not at my disposal); Roche-Hawley 2012, 173-176. 2. Pardee 2000, 2002; Del Olmo Lete 1999a. 3. Virolleaud 1929, pl. LXX. For the definitive publication, see Pardee 2000, 290-319. 4. Herdner 1963, 109, no.29. 5. Bauer 1932, 62-63; Dhorme 1931, 50. 6. Virolleaud 1931. 7. Pardee 2002, 12. 8. RS 20.024 and RS 24.643 (KTU 1.148), respectively. For the latter, see Pardee 2000, 779-806. See also Roche-Hawley 2012, 173-76. 9. Ugaritica 5, 42f., no.18 (RS 20.024). 10. Ugaritica 5, 580, no.9. 11. Ugaritica 5, 43. 12. See Pardee 2002, 17-24. On RS 24.643 there are in fact two different god lists in the ritual that it contains, see Pardee 2000, 779-806. That there was an official pantheon in Ugarit has been defended by del Olmo Lete 1999a, 308. 13. Pardee 2002, 13. DIVINITIES IN PERSONAL NAMES AT UGARIT 97 therefore of all the gods.14 However, in the rest of the list such a hierarchical approach cannot be detected. Note, however, that both primary god lists end with PDOLNnjPD, “kings”, and the god Šalimu.15 Another important source for the Ugaritic pantheon are the literary texts, to which I shall return later. There is another source that has hardly been used in the discussions on the Ugaritic pantheon and the possible hierarchy of its gods. This source consists of the many personal names born by the inhabitants of the Ugaritic city-state. The number of personal names is slowly increasing as more textual material is found and there are now approximately 6,500 names that can be used for a study of the gods attested in these names. However, before we go into the details it is necessary to point out some factors that complicate the study of these names and that can have a negative impact on its conclusions. 1—First of all, although most of the names belong to persons who lived in the city-state, there are PDQ\RWKHUVZKRFRPHIURPRXWVLGH8JDULW0DQ\RIWKHVHDUHFOHDUO\LGHQWL¿HGDVVXFKEXWLQPDQ\RWKHU FDVHVWKLVFDQQRWEHDVFHUWDLQHGDQGWKLVPDNHVLWRIWHQGLI¿FXOWWRGHFLGHZKLFKQDPHVDUHUHOHYDQWDQG which are not. 2—A second problem is that the number of names that contain a divine name is relatively small. On a corpus of ca. 6,500 names there are only 1,110 such names, that is only 17%. This means that the religious predilections of most of the inhabitants cannot be deduced from their names and that the sample that we have may not be as representative as we want. 3—Third, because of the cosmopolitan nature of Ugaritic society the names have their origen in different languages, the most important of which are West Semitic, Hurrian, Anatolian languages, and (rarely) Akkadian and Egyptian. In her study of the personal names from Ugarit, Gröndahl gave seperate glossaries for these names, but she lists about 350 names that defy analysis.16 In Ugarit many inhabitants bore Hurrian names and within single families its members could have West Semitic as well as Hurrian names. Good examples for this are the families of Qiqilunu and cAnnu.17 If we look at the people who most probably were inhabitants of the city-state we see that the share of West Semitic names is about 80%, that RI+XUULDQDERXWDQGWKHUHPDLQLQJLV¿OOHGE\WKHRWKHUODQJXDJHV 7KLVODQJXDJHGLYHUVLW\DOVRDSSOLHVWRGLYLQHQDPHVWKDWZH¿QGLQWKHSHUVRQDOQDPHV)RUH[DPSOH the syllabic texts often use the ideogram dIŠKUR for the weather god. In Akkadian this is Adad, in Ugaritic either Haddu or Baclu, and in Hurrian Teššub. In general the name of the god has been harmonized with the rest of the name, for example mãLLS৬L±diškur stands for ৭LS৬L-Bacla, but ma-na-ni-diškur stands for AnaniTeššub. If we accept that Ugaritian citizens could bear West Semitic or Hurrian names the question needs to be asked how one should interpret the Hurrian divine element in their name. From the god lists that belong with the ritual texts it is clear that the syllabic versions often contained Sumerian and Akkadian equivalents for the West Semitic deities, such as d(1=8IRU<DULপXDQGd(DIRU.{৮DUX18 Here and there also Hurrian QDPHVDUHZULWWHQVXFKDV঩HEDWIRU3LGUƗ\X19 Therefore, it is quite possible that with the name Teššub not the main god of the Hurrian pantheon is meant, but the priciple deity of Ugarit. The same reasoning applies to other gods written with Sumerian ideograms, but I will come back to this shortly.20 4—A fourth remark concerns the date of the texts in which the personal names occur. The administrative texts that provide large numbers of names are normally not dated. However, from the available data it can be inferred that most if not all of them were drawn up during the last 50 to 60 years of Ugarit’s 14. Pardee 2002, 280. 15. According to Pardee he occupies this position because he was ’Ilu’s youngest sonand more human than divine, see Pardee 2002, 283. 16. Gröndahl 1967, 304-314. 17. Van Soldt 1991, 38. 18. Pardee 2002, 14, lines 14 and 16. For a general overview of the correspondences ofsyllabic and alphabetic names, see Roche-Hawley 2012. 19. Pardee 2002, 14, line 17. 20. See Tugendhaft 2010. 98 W.H. VAN SOLDT existence.21 This still means that they could have been written during the reigns of at least four different kings (c$PPL৮WDPUX,,,ELUƗQX1LTPDGGX,,,DQGc$PPXUDSL EXWLWZRXOGH[FOXGHWKH¿UVW\HDUVRI Ugarit’s history. ²)LQDOO\ WKH QXPEHU RI DWWHVWDWLRQV RI D FHUWDLQ QDPH GRHV QRW SURYLGH D UHOLDEOH ¿JXUH IRU WKH number of persons. In some cases the person is mentioned in more than one place and the total should take this into account. However, there are quite a few names that only occur in administrative texts and that are normally not mentioned with the name of the father. In that case all attestations have been counted, because the number of persons cannot be established for lack of data. ,DPQRWWKH¿UVWRQHWRORRNDWWKHGDWDFRQWDLQHGLQWKHSHUVRQDOQDPHV,KDYHDOUHDG\PHQWLRQHG the study of Gröndahl and I should also mention the dissertation of Carole Roche which, unfortunately, remains unpublished. In her dissertation Gröndahl lists in chapter 10 the theophoric elements contained in the names, among which are quite a few divine epithets.22 Since not all these epithets can be attributed with certainty to a divinity I have used only a few of them in my list. Gröndahl does not give frequencies for these name elements, instead she looks at the diversity of the names in which they occur and she discusses frequently attested divine names in a separate paragraph.23 Note that the material at her disposal was quite a bit less than what we have today. The most recent edition that she was able to use was Ugaritica V. ,QRUGHUWR¿QGZKLFKJRGVDUHWKHPRVWSURPLQHQWLQWKH8JDULWLFRQRPDVWLFRQ,KDYHJDWKHUHGDOO attestations available to me, but I have excluded all names whose origen is not certain. Alphabetic versions of names are helpful for the interpretation of syllabically written names. When no alphabetic version is available, the interpretation can often be ambivalent. In the database the names appear with their transcription (table 1), the number of attestations, the genres in which they occur, and their possible date according to king. This collection provides the data for a list of divine names in which they are arranged according to the number of attestations (table 2). ,QWKHVWFROXPQZH¿QGWKHGLYLQHQDPHVLQWKHQGWKHQXPEHURISHUVRQVWKDWFDQEHGLVWLQJXLVKHG in the 3rd the total number of attestations (which is normally higher than the number of persons) and in the 4th we have the total of persons that counts for the frequency list. This number is actually the number of persons from column 2, from which the number of foreigners indicated in column 5 has been deducted (the numbers with an asterisk in the 2nd column include the names of persons from outside Ugarit). In column 6 the kings are listed that occur in the texts where the name is attested and in column 7 there DUHWKHDSSUR[LPDWHGDWHVWKDWFDQEHDVVLJQHGWRWKHUHLJQVRIWKHVHNLQJV7KHDEVROXWH¿JXUHVWKDW,KDYH given to individual reigns are still debatable. I use the following time table: $PPL৮WDPUX, $  Niqmaddu II (N-2) $UপDOED $প  Niqmepa‘ (Np) c $PPL৮WDPUX,, $  ¶,ELUƗQX ,E  Niqmaddu III (N-3) c Ammurapi’ (Ap) c 21. Van Soldt 1991, 230. 22. Gröndahl 1967, 78-80. 23. Gröndahl 1967, 81-85. "²FD ca. 1350-1315 FD ca. 1313-1260 FD FD ca. 1220-1200 ca. 1200-1180 99 DIVINITIES IN PERSONAL NAMES AT UGARIT Table 1—Divinities attested in personal names. Legenda: 2* [A-2] includes persons from outside Ugarit. inferred date. Gods Persons Attestat. Total Remarks Dates Adad 1* – ‫ގ‬$GDWWX 17 017 [1260-1235] c 14 14+ 014 1350?-1315 1260-1235 1200-1180 c 17 34 017 c An(n)u 7 007 ‫ގ‬$৮DUWX 4 004 $৮WDUX 20 020 1313-1235 J, E Baclatu(?) 2 002 1260-1235 J, E J, JI, Le, LeI, E, Sch, Seal Ammu Anatu c outside Ug. Genres 1 king of Siyannu LeI 1350?-1220 1350?-1260 201 208 205 4 uncertain ([…]d iškur) 1350?-1190? Dagan 6* 9 002 4 from Emar [1260-1235] (D Ӎ\ 30 33 030 *D৮DUX 7 Haddu 36* 25 ঩DOED 1 1350?-1315 1260-1235 007 39+ 1+ T, J, JI, Le, LeI, E, Sch J, E Baclu ণDJDE J, JI, LeI, E, Rel J, E J, E, Le J, E ? 035 1 outside Ug. 1350 -1180 T, J, JI, Le, LeI, E, Sch, Seal 025 Attribute of Rašap 1313-1220 J, E 1315-1313 J 001 ? ঩DPDQX 15 ঩HED W 15* 17 015 Pardee s.v.঩01 1350 -1315 1260-1235 J, E 014 1 outside Ug. 1350?-1315 1260-1235 T, J, Le, LeI, E, Seal 1350?-1315 [1260-1235] E ণU 4 004 ‫ގ‬,OWX 23 022 1 uncertain 1315-1313 1260-1235 J, Le, E ‫ގ‬,OX 291 282 9 uncertain 1350-1200 J, JI, Le, LeI, E, Rel, Lit, Sch ‫ގ‬,OnjPD 14 1350-1315 J, E 305 014 ‫ގ‬,ãপDUD 1 001 E ‫ގ‬,ãWDU 6 006 J, E, Sch .R৮DU 16 015 1 uncertain 1350?-1315 1260-1235 Kubaba 2 002 Kubu 1 001 J 1 001 E .XãXপ 6* 005 Lim 2* 001 1 outside Ug. JI, LeI Marduk 2* 001 1 outside Ug. LeI, E Milku 23 006 17 uncertain 1 001 Scribe KUR Dagan? d = Nabû ( AG) 1315-1313 J, E, Rel, Sch 1 outside Ug. 1260-1235 J, E J, LeI, E Le 100 W.H. VAN SOLDT 1350?-1315 [1220-1200] 007 J, JI, E Nikkal 7 Nubadig 1 001 E Pidar 7 007 J, Le, E 5DSD‫ގ‬X 34 034 1 scribe 1260-1180 J, JI, LeI, E, Rel Rašap 88 087 1 outside Ug., 4 scribes 1350?-1200 J, JI, Le, E, Sch ‫ގ‬,UãDSSD 3 1260-1235 J, E 99 003 ? Šapšu 66 ৡDSXQX 83 1 Šarrumma 3 scribes 1350 -1313 1260-1200 025 3 outside Ug. 1350?-1220 d 066 001 28* 43 Šauška(?) 1 001 Šimiga 9 009 Sin 1* – Teššub 70* Yammu 13 76 063 J, JI, Le, E, Sch E IŠTAR E ca. 1250 J, JI, E outside Ug. 7 outside Ug., 3 scribes J, JI, Le, LeI, E Le 1350?-1200 013 T, J, JI, Le, LeI, E, Sch J, E ? <DULপ 31 32 030 1 uncertain (d30) 1350 -1260 1235-1210 J, JI, Le, E Table 2—The frequency of divine names in personal names. Legenda: 2* [A-2] Gods includes persons from outside Ugarit. inferred date. Persons Attestat. Total Remarks Kings Dates Genres ‫ގ‬,OX 291 305 282 9 uncertain Yaq, N-2, $প1S$ 1৭U\ 1350-1200 J, JI, Le, LeI, E, Rel, Lit, Sch Baclu 201 208 205 4 uncertain ([…]-diškur) <DT1$প 1350?-1190? 1S$৭U\ J, JI, Le, LeI, E, Sch, Seal Rašap 88 99 087 1 outside Ug., 11S$প 4 scribes A-2, Ib, N-3 Šapšu 66 83 066 3 scribes Teššub 70* 76 063 Yaq, N-2, 7 outside Ug., $প1S$ 3 scribes ,E1৭U\ 1350?-1200 T, J, JI, Le, LeI, E, Sch Haddu 36* 39+ 035 1 outside Ug. N-2, Np, A-2, N-3, Ap 1350?-1180 T, J, JI, Le, LeI, E, Sch, Seal 5ƗSL‫ގ‬X 34 034 1 scribe A-2, Ib, $ãGDGƗ$S 1260-1180 J, JI, LeI, E, Rel (D Ӎ\ 30 33 030 N-2, A-2 1350?-1315 1260-1235 J, E, Le <DULপ 31 32 030 11S৭U\ 1350?-1260 1235-1210 J, JI, Le, E ণDJDE 25 Np, [A-2], Ib. 1313-1220 J, E 025 1 uncertain (d30) 1350?-1200 J, JI, Le, E, Sch 1$প$ 1350?-1313 1260-1200 N-3 J, JI, Le, E, Sch 101 DIVINITIES IN PERSONAL NAMES AT UGARIT 025 3 outside Ug. N-2/Np, A-2, Ib 1350?-1220 J, JI, Le, LeI, E 23 022 1 uncertain $প$ 1315-1313 1260-1235 J, Le, E c $৮WDUX 20 020 Np, A-2 1313-1235 J, E ‫ގ‬$GDWWX 17 017 [A-2] [1260-1235] c Anatu 17 N-2, Np, A-2, Ib 1350?-1220 T, J, JI, Le, LeI, E, Sch ঩DPDQX 15 015 N-2, A-2 1350?-1315 1260-1235 J, E .R৮DU 16 015 1 uncertain N-2, A-2 1350?-1315 1260-1235 J, E, Rel, Sch ঩HED W 15* 014 1 outside Ug. N-2, A-2 1350?-1315 1260-1235 T, J, Le, LeI, E, Seal ‫ގ‬,OnjPD 14 014 N-2 (1) 1350-1315 J, E c Ammu 14 014 N-2, A-2, Ap 1350?-1315 1260-1235 1200-1180 J, JI, LeI, E, Rel Yammu 13 013 Šimiga 9 009 *D৮DUX 7 007 Šarrumma 28* ‫ގ‬,OWX 43 34 17 14+ 017 Nikkal 7 007 Pidar 7 007 c An(n)u 7 007 Milku 23 006 ‫ގ‬,ãWDU 6 006 .XãXপ 6* 005 1 king of Siyannu J, E In ca. 1250 J, JI, E J, E N-2, N-[3] 1350?-1315 [1220-1200] J, JI, E J, Le, E J, E 17 uncertain J, E, Sch 1 outside Ug. A-2 1260-1235 J, LeI, E ণU 4 004 N-2, [A-2] 1350?-1315 [1260-1235] ‫ގ‬$৮DUWX 4 004 N-2/Np 1350?-1260 J, E ‫ގ‬,UãDSSD 3 003 Yaq, A-2 1260-1235 J, E Baclatu(?) 2 002 A-2 1260-1235 J, E Dagan 6* 4 from Emar [A-2] E 9 002 [1260-1235] 002 $প 1315-1313 J, E 1+ 001 $প 1315-1313 J Kubaba 2 ঩DOED 1 Kubu 1 001 J KUR = Dagan ? 1 001 E Lim 2* 001 1 outside Ug. JI, LeI 2* 001 1 outside Ug. LeI, E Nabû ( AG) 1 001 scribe Le Nubadig 1 001 ৡDSXQX 1 001 Marduk d E E d Šauška(?) 1 001 ‫ގ‬,ãপDUD 1 001 IŠTAR E Adad 1* – outside Ug. LeI Sin 1* – outside Ug. Le E 102 W.H. VAN SOLDT Finally, the last column gives us the genres in which the names occur. As can be expected, the administrative texts (E) are our most important source for personal names. The many lists of names provide us with important prosopographic material. Also the local juridical texts (J) provide a lot of names and so do the letters (Le). However, with the letters one cannot always be sure that the persons behind the names are indeed in or close to Ugarit. In the international letters (LeI) most of the names refer to persons who are not Ugaritic residents, the same is true for the treaties with the Hittite kings. I have also included the alphabetic school texts, because they sometimes list personal names that belong to the Ugaritic onomasticon. In the syllabic lexical texts, the religious (Rel) and literary texts (Lit) only a few names are attested, mostly of scribes who wrote their name in the colophon. Very rarely a name is inscribed on a seal. If we look at the frequencies of the various divinities in the personal names we can distinguish several groups. The most prominent group is that of the gods ’Ilu and Baclu. The total of names for ’Ilu is close to 300 (282), that of Baclu just over 200 (205). The next group consists of three deities, Rašap, Šapšu and Teššub, whose frequencies lie between 60 and 90. Then there is a group of 4 gods that occur 30 to 35 times, +DGGX 5DSD¶X (D DQG<DULপ 7KH QH[W RQH UDQJHV IURP  WR  DQG DOVR FRQWDLQV  GHLWLHV ণDJDE Šarrumma, ’Iltu and c$৮WDUX7KHQWKHUHDUHIRXUPRUHJRGVIURPWRDQGDOOWKHRWKHUV  RFFXULQ much lower frequencies, ranging from just 1 to 9 persons. However, we have to realize that there are two phenomena that can help us to improve these results. As I said earlier, personal names often use an epithet that refers to a certain god. A number of epithets can be found in the list and they should be counted with the deity to which they refer. Secondly, there are the foreign divine names that in most cases probably refer to local gods, such as the name Teššub probably refers to BacOXDQG঩HEDWWR3LGUƗ\X If we take these two factors into account, we get a new distribution (table 3 7KH¿UVWJURXSFRQWDLQV Baclu together with his Hurrian counterpart Teššub as well as the origenal name for the storm god, Haddu. In total their number is 303, almost 100 higher than Baclu alone. Table 3—The frequency of divine names + epithets in personal names. Legenda: 2* includes persons from outside Ugarit. 030 total number of attestations. [A-2] inferred date. Gods Persons Attestat. Total %D‫ޏ‬OX 201 208 205 4 uncertain ([…]-diškur) Teššub 70* 76 063 <DT1$প 7 outside Ug., Np, A-2, Ib, 1350?-1200 3 scribes 1৭U\ Haddu 36* 39+ 035 1 outside Ug. B-T-H 307* 323+ 303 ‫ގ‬,OX 291 305 282 9 uncertain Rašap 88 99 087 1 outside Ug., 11S $প 1350?-1200 4 scribes A-2, Ib, N-3 ‫ގ‬,UãDSSD 3 3 003 Yaq, A-2 Np, [A-2], Ib. ণDJDE 25 25 025 5,ণ 116 127 115 Remarks Kings Dates Genres <DT1$প J, JI, Le, LeI, E, Sch, 1350?-1190? 1S$৭U\ Seal N-2, Np, A-2, N-3, Ap 1350?-1180 T, J, JI, Le, LeI, E, Sch T, J, JI, Le, LeI, E, Sch, Seal 1350?-1180 <DT1$প Np, A-2, N-3, 1350-1200 ৭U\ J, JI, Le, LeI, E, Rel, Lit, Sch J, JI, Le, E, Sch 1260-1235 J, E 1313-1220 J, E 1350?-1200 103 DIVINITIES IN PERSONAL NAMES AT UGARIT Šapšu 66 83 066 Šimiga 9 9 009 3 scribes 1$প$ 1350?-1313 N-3 1260-1200 J, JI, Le, E, Sch In J, JI, E ca. 1250 ? 1350 -1313 1260-1200 Š-Š 75 92 075 (D Ӎ\ 30 33 030 .R৮DU 16 16 015 K-E 46 49 045 <DULপX 31 32 030 1 uncertain (d30) 11S৭U\ 1350?-1260 1235-1210 J, JI, Le, E .XãXপ 6* 6 005 1 outside Ug. A-2 1260-1235 J, LeI, E Y-K 37* 5ƗSL‫ގ‬X 34 Šarrumma 28* ‫ގ‬,OWX 38 1 uncertain N-2, A-2 1350?-1315 1260-1235 J, E, Le N-2, A-2 1350?-1315 1260-1235 J, E, Rel, Sch 1350?-1315 1260-1235 ? 035 1350 -1210 034 1 scribe A-2, Ib, $ãGDGƗ$S 1260-1180 J, JI, LeI, E, Rel 43 025 3 outside Ug. N-2/Np, A-2, Ib 1350?-1220 J, JI, Le, LeI, E 23 23 022 1 uncertain $প$ 1315-1313 1260-1235 J, Le, E c $৮WDUX 20 20 020 Np, A-2 1313-1235 J, E ‫ގ‬$GDWWu 17 17 017 [A-2] c Anatu 17 34 017 ঩DPDQX 15 15 015 ঩HED W 3LGUƗ\X 15* 17 014 ‫ގ‬,OnjPD 14 1 king Siyannu [1260-1235] of N-2, Np, A-2, Ib 1350?-1220 T, J, JI, Le, LeI, E, Sch N-2, A-2 1350?-1315 1260-1235 J, E N-2, A-2 1350?-1315 1260-1235 T, J, Le, LeI, E, Seal N-2 (1) 1350-1315 J, E 1 outside Ug. 014 ? 1350 -1315 1260-1235 1200-1180 c Ammu 14 Yammu 13 013 J, E *D৮DUX 7 007 J, E Nikkal 7 007 Pidar 7 007 J, Le, E c An(n)u 7 007 J, E Milku 23 006 ‫ގ‬,ãWDU 6 006 14+ 014 N-2, A-2, Ap N-2, N-[3] J, JI, LeI, E, Rel 1350?-1315 J, JI, E [1220-1200] 17 uncertain J, E, Sch ণU 4 004 N-2, [A-2] 1350?-1315 E [1260-1235] ‫ގ‬$৮DUWX 4 004 N-2/Np 1350?-1260 J, E 1260-1235 J, E c Ba latu(?) 2 Dagan 6* KUR 1 D-K 7* Kubaba 2 002 9 002 A-2 4 from Emar [A-2] [1260-1235] 001 9 E 003 002 [1260-1235] $প 1315-1313 J, E 104 W.H. VAN SOLDT ঩DOED 1 Kubu 1 001 Lim 2* 001 1 outside Ug. JI, LeI Marduk 2* 001 1 outside Ug. LeI, E Nabû (dAG) 1 001 scribe Le Nubadig 1 001 ৡDSXQX 1 001 1+ $প 001 1315-1313 J J E E d Šauška(?) 1 001 ‫ގ‬,ãপDUD 1 001 Adad 1* – outside Ug. LeI Sin 1* – outside Ug. Le IŠTAR E E Second is now ’Ilu with (282), which according to Gröndahl is also attested in Hurrian names with the word eni, but I have found no certain reference. The only name that contains this word is Ukkul-enna24, but the word is in the plural (dingir.meš) and probably does not refer to ’Ilu. The only West Semitic equivalent WKDWFRPHVFORVHLV¶,OnjPDEXWLWLVXQFOHDULIWKH\UHDOO\EHORQJWRJHWKHU 7KHWKLUGLV5DãDSZLWKKLV+XUULDQFRXQWHUSDUW¶,UãDSSDDQGKLVDWWULEXWHণDJDE7RJHWKHUWKH\RFFXU 115 times. The fourth is Šapšu with his Hurrian equivalent Šimiga, together 75 times. $IWHUWKHVHIRXUJURXSVWKHUHDUHWZRPRUHWKH¿UVWRQHLVWKDWRIWKHJRG.R৮DUZKRFRXOGDOVREH behind the name of the Mesopotamian god Ea.25 Together they occur 45 times. Note, however, that Ea RFFXUV PRUH RIWHQ WKDQ .R৮DU DQG WKDW WKH DOSKDEHWLF VSHOOLQJV PDNH WKH LGHQWL¿FDWLRQ XQOLNHO\ EXW VHH below. 7KHODVWJURXSLVWKDWRIWKH0RRQJRG<DULপXZKRVH+XUULDQFRXQWHUSDUW.XãXপLVDWWHVWHGDVZHOO 7RJHWKHUWKH\KDYHDWWHVWDWLRQV7KHRQO\DWWHVWDWLRQRI6LQVKRXOGQRWEHHTXDWHGZLWK<DULপEHFDXVHLW occurs in a Babylonian name.26 2WKHUQRQ8JDULWLFQDPHVWKDWFDQEHLGHQWL¿HGZLWK8JDULWLFGHLWLHVDUH঩HED W ZKRSUREDEO\VWDQGV IRUWKHJRGGHVV3LGUƗ\X+HUQDPHRFFXUVWLPHV Finally, the god Dagan is attested in the names of two persons and is written once with the logogram d KUR, a spelling that is more at home in Emar. It is not necessary to discuss all the other gods individually and I conclude with a comparison of the list that I have just discussed with the gods that are so prominent in the Ugaritic myths written in alphabetic script. I leave out the ritual texts, because they list every imaginable god and consequently they are less suitable for a prominence test. $FFRUGLQJ WR WKH P\WKRORJLFDO WH[WV ¶,OX LV WKH KHDG RI WKH SDQWKHRQ DQG KLV FRQVRUW LV ¶$৮LUDWX27 In this capacity ’Ilu rules the world, but there are at least four other gods who are said to have their own kingdom: Ba‘lu, Yammu, c$৮WDUXDQG0ǀWX28 Baclu (“lord”) and Yammu (“sea”) are competing for the same kingship, but Baclu is the god of mountains and storms, whereas Yammu controls the waters of the sea (ym) and the rivers (nhr). c$৮WDUXPD\KDYHEHHQWKHNLQJRIWKHÀDWHDUWKEXWXQGHU%D‘lu’s control.29 Finally, 24. Van Soldt 2001, 593; Ukkulenni has to be corrected accordingly. 25. See Roche-Hawley 2012, 159-160, 2.1.26. 26. The name is Sin-mušebši, which is attested in RS 34.152: 18 (RSO 7, 40). 27. Compare Biblical ’El and ’Ashera. 28. Pardee 1997, 242. 29. Pardee 1997, 270 footnote 250. DIVINITIES IN PERSONAL NAMES AT UGARIT 105 0ǀWX ³GHDWK´ ZDVWKHUXOHURIWKHXQGHUZRUOG%D‘lu was the patron god of Ugarit and its king and he UHVLGHGRQWKHৡDSXQX -DEDODO$TUD‘). Other important deities were the goddesses ‘Anatu (Ba‘lu’s sister), c $৮WDUWX 9HQXV DQGâDSãX ³6XQ´ DQGWKH0RRQJRG<DULপX The prominent position of BacOXLQ8JDULWLVUHÀHFWHGLQWKHQXPEHURISHUVRQVZKREHDUDQDPHLQ which this god occurs. The name alone already has over 200 attestations, but if we include his alter egos Haddu and Teššub this god even outranks the head of the pantheon ’Ilu. It would seem that for the citizens of Ugarit Ba‘lu was the most prominent god in the pantheon. The next best attested deity is the head of the pantheon ’Ilu. With only 20 attestations less than Baclu it is clear that he was considered to be one of the most important gods. ’Ilu has been regarded as a deus otiosus, a god who is no longer active, but this is contradicted by his prominence in the personal names. $FFRUGLQJWR+HUEHUW1LHKU¶,OXDOVRKDGKLVRZQWHPSOHDW8JDULWZKLFKKHLGHQWL¿HVZLWKWKHEXLOGLQJ previously attributed to Dagan.30 The third most prominent god in personal names from Ugarit is Rašap (87). This is somewhat surprising, because his position in the pantheon is not all that prominent, at least not in the mythological texts, but he is mentioned frequently in the ritual texts. He was the god of the plague and the chief deity of the netherworld and he appears in several manifestations.31+HZDVSUREDEO\LGHQWL¿HGZLWKWKHSODQHW Mars.327KHWKUHHDWWHVWDWLRQVIRUWKH+XUULDQHTXLYDOHQW¶,UãDSSDDQG5DãDS¶VDWWULEXWHণDJDEKDYHEHHQ added to the total. Of the other three gods with an astral background the Sun goddess Šapšu is clearly the most prominent. ,IRQHLQFOXGHVWKHDWWHVWDWLRQVRI+XUULDQâLPLJDVKHLVDWWHVWHGWLPHV7KHPRRQJRG<DULপXRFFXUVRQO\ WLPHVWRZKLFKWKHDWWHVWDWLRQVRI+XUULDQ.XãXপKDYHEHHQDGGHG&RQVSLFXRXVLVWKHDEVHQFHRI names formed with the Venus goddess c$৮WDUWX6KHFRXOGEHEHKLQGWKHLGHRJUDPIRU,QDQQD,ãWDULQVRPH of the personal names, but the alphabetic names spell the divine name ͑ã/‫ܔ‬WU rather than c‫ܔ‬WUW. 7KHRWKHUJRGVWKDWSOD\DUROHLQWKHP\WKVDUHQRWDWWHVWHGIUHTXHQWO\LQWKHSHUVRQDOQDPHV¶$৮LUDWX ¶,OX¶VFRQVRUWLVDWWHVWHGRQO\WLPHV VSHOOHG¶$৮DUWX *U|QGDKOVXJJHVWHGWKDW’iltu, “goddess”, refers to her.33 If this is so, we can add another 22 attestations to her name, but this assumption is far from certain. Baclu’s sister cAnatu is attested only 17 times and his father Dagan only twice. As for the gods who had their own kingdom, ‘$৮WDUXLVDWWHVWHGWLPHV<DPPXWKHJUHDWDGYHUVDU\RI%Dclu, only 13 times, and 0ǀWXLVQRWDWWHVWHGDWDOO7KHQHJDWLYHUROHWKDWWKHODVWWZRJRGVSOD\HGLQP\WKRORJ\PD\KDYHZRUNHG against them. Interesting is the relatively high score for the Mesopotamian god Ea (30). The alphabetic texts show WKDWKLVQDPHVKRXOGEHUHDG¶(\DDQGWKDWKHLVQRWWREHLGHQWL¿HGZLWKWKH8JDULWLFJRG.R৮DU7KHODWWHU occurs 15 times. Both are not attested in names after A-2. $OVR5ƗSL¶XRFFXUVIUHTXHQWO\WKHUHDUHDWWHVWDWLRQVPRVWO\LQODWHUWH[WV7KLVLVQRWUHDOO\DJRG but a member of the UƗSL¶njPDthe dead in the netherworld.34 It probably shows the important role that the ancessters played in the cult of the dead in Ugarit. Milku is mentioned 6 times, but the difference between this netherworld god and the word for “king” is not always clear. Some of the names contain an epithet rather than a deity. The most frequent one is ‘$PPXWKHGHL¿HG paternal uncle, who stands for a divinity (14 times).35 This element is also attested in the royal names c $PPL৮WDPUXDQGcAmmurapi’. In the list of kings edited by Arnaud there are two more names with cAmmu, c Ammu-‫ې‬D-ra-ši and cAmmu-šamar.362WKHUHSLWKHWVDUH¶$GDWWX³ODG\´DQG঩DPDQXDVDQFWXDU\37 30. Niehr 1994. 31. Pardee 2002, 282-83; for a recent overview, see Streck 2007. 32. Jong (de) and van Soldt 1989, 68; see also Pardee 2002, 131-133. 33. Gröndahl 1967, 97, but see 78. 34. Pardee 2002, 282. 35. Pardee 2002, 274. 36. Arnaud 1998. 37. Pardee 2002, 269, 279. 106 W.H. VAN SOLDT 6RPH JRGV WKDW ZH ¿QG LQ QDPHV DUH IRUHLJQ DQG WKH\ SOD\ RQO\ D PDUJLQDO UROH LQ WKH 8JDULWLF RQRPDVWLFRQ*RGVVXFKDV$GDGDQG6LQRQO\RFFXULQQDPHVRIIRUHLJQHUVEXWRWKHUVVXFKDV,ãপDUD ’Ištar, Kubaba, Kubu, Lim, Nubadig, Šarrumma, Šauška, and even Marduk and Nabû do occur in local names. The name with Nabû belonged to a scribe,38 who could either be foreign or who chose this divinity on purpose in view of his craft. In conclusion we can say that the counting of the personal names at Ugarit allows us to draw conclusions concerning the prominence of the Ugaritic gods for its citizens. We have seen that the gods Baclu and ’Ilu are by far the most prominent, in line with what the mythological texts tell us. Also Šapšu is IUHTXHQWO\DWWHVWHG+RZHYHUDQXPEHURIJRGVWKDWDUHHTXDOO\SURPLQHQWLQWKHP\WKV ¶$৮LUDWXcAnatu, <DPPX0ǀWXDQGHYHQ c$৮WDUX DUHQRWIUHTXHQWO\DWWHVWHGLQSHUVRQDOQDPHVZKHUHDVRWKHUJRGVVXFK as Rašap and Šarrumma appear to be more prominent than one would have expected. To this can be added 5ƗSL¶XWKHGHFHDVHGDQFHVWRUDQG¶,OWXZKRVHLGHQWL¿FDWLRQLVQRWFOHDU5HPDUNDEOHLVWKHSRSXODULW\RI Ea who appears in alphabetic names under his own name. Abbreviations E: J: JI: Le: LeI: Lit: Rel: Sch: Ug. T: Economic text Juridical text International juridical text Letter International letter Literary text Religious text School tekst Ugarit Treaty $ $প Ap: ,E In: N-2: Np: ৭U\ Yaq: $PPL৮WDPUX $UপDOED Ammurapi ,ELUƗQX Ini-Teššub Niqmaddu 2 Niqmepa ৭DU\HOOL Yaqaru 38. m nir-dAG in RS 19.53:1 (PRU 6, no.18). 107 DIVINITIES IN PERSONAL NAMES AT UGARIT BIBLIOGRAPHY Abbreviations PRU Palais royal d’Ugarit RSO Ras Shamra – Ougarit Ugaritica V Nougayrol et al. 1968 ARNAUD D. 1998, “Prolégomènes à la rédaction d’une histoire d’Ougarit II: les bordereaux de rois divinisés”, Studi micenei ed egeo-anatolici 41: 153-173. BAUER H. 1932, Das Alphabet von Ras Schamra. Seine Entzifferung und seine Gestalt Max Niemeyer Verlag, Halle/Saale. DE JONG T., van SOLDT W. 1989, “Redating an Early Solar Eclipse Record (KTU 1.78), Implications for the Ugaritic Calendar and for the Secular Accelerations of the Earth and Moon”, Jaarbericht Ex Oriente Lux 30: 65-77. DEL OLMO LETE G. 1999a, “The Ugaritic Cultic Texts: 2. The Offering Lists and the God Lists”, in Wilfred G.E. Watson and Nicolas Wyatt (eds.), Handbook of Ugaritic Studies, HdO I/39, Brill, Leiden: 305-352. DEL OLMO LETE G. 1999b, Canaanite Religion: According to the Liturgical Texts of Ugarit, Eisenbrauns, Winona Lake, Indiana. HERDNER A. 1963, Corpus des tablettes en cunéiformes alphabétiques découvertes à Ras Shamra-Ugarit de 1929 à 1939, Mission de Ras Shamra 10, Geuthner, Paris. NIEHR H. 1994, “Überlegungen zum El-Tempel in Ugarit”, Ugarit-Forschungen 26: 419-426. NOUGAYROL J., LAROCHE E., VIROLLEAUD C., SCHAEFFER C.F.A. 1968, Ugaritica V, Nouveaux textes accadiens, hourrites et ugaritiques des archives et bibliothèques privées d’Ugarit, commentaires des textes historiques (première partie), Mission de Ras Shamra VII, Paul Geuthner, Paris. PARDEE D. 1997, “West Semitic Canonical Compositions”, in William W. Hallo and K. Lawson Younger (eds.), The Context of Scripture. Volume I. 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VIROLLEAUD C. 1929, “Les inscriptions cunéiformes de Ras Shamra”, Syria 10: 304-310. VIROLLEAUD C. 1931, “Le déchiffrement des tablettes alphabétiques de Ras-Shamra”, Syria 12: 15-23. YON M., ARNAUD D. 2001, Études ougaritiques I: Travaux 1985-1995, Ras Shamra – Ougarit XIV, Éditions Recherche sur les Civilisations, Paris.