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This book compiles on nearly 1,400 pages all the sources, giving for every single text extensive information: about findspots, citations by other authors and a thorough discussings about terms and grammar problems. An introduction and a conclusion complete the book, as well in three appendices "concordances", "ritual sources" and "ritual archives and areas", followed by a selected bibliography and indices.
This book compiles on nearly 1,400 pages all the sources, giving for every single text extensive information: about findspots, citations by other authors and a thorough discussings about terms and grammar problems. An introduction and a conclusion complete the book, as well in three appendices "concordances", "ritual sources" and "ritual archives and areas", followed by a selected bibliography and indices.
The first five books of the Hebrew Bible contain a significant number of texts describing ritual practices. Yet it is often unclear how these sources would have been understood or used by ancient audiences in the actual performance of cult. This volume explores the processes of ritual textualization (the creation of a written version of a ritual) in ancient Israel by probing the main conceptual and methodological issues that inform the study of this topic in the Pentateuch. This systematic and comparative study of text and ritual in the first five books of the Hebrew Bible maps the main areas of consensus and disagreement among scholars engaged in articulating new models for understanding the relationship between text and ritual and explores the importance of comparative evidence for the study of pentateuchal rituals. Topics include ritual textualization in ancient Anatolia, Egypt, Greece, and Mesopotamia; the importance of archaeology and materiality for the study of text and ritual in ancient Israel; the relationship between ritual textualization and standardization in the Pentateuch; the reception of pentateuchal ritual texts in Second Temple writings and rabbinic literature; and the relationship between text and ritual in the Dead Sea Scrolls. In addition to the editors, the contributors to this volume include Dorothea Erbele-Küster, Daniel K. Falk, Yitzhaq Feder, Christian Frevel, William K. Gilders, Dominique Jaillard, Giuseppina Lenzo, Lionel Marti, Patrick Michel, Rüdiger Schmitt, Jeremy D. Smoak, and James W. Watts.
Ugaritic literary and ritual studies have often neglected or even ignored the Akkadian material from the same archives, which can be used as a frame of reference for the Ugaritic texts. The aim of this work is to offer a comprehensive study of the consonantal (Ugaritic) as well as the syllabic (Akkadian) incantation and anti-witchcraft texts from Ras Shamra as a unified corpus. These texts, dealing with impending dangers (mainly snakebites) and witchcraft attacks, are placed in the context of Ancient Near Eastern magic literature. A discussion of general topics, including magic and religion, the Ugaritic gods of magic, and the definition of incantation, is followed by a new collation and translation of the Akkadian texts, as well as new photographic material for both series. The main focus of this book is the close reading of the consonantal texts in the context of the much larger and better analyzed corpus of Akkadian magic literature.
This second volume of the commentary on the Baal Cycle, the most important Canaanite religious text from Ugarit, in Syria, analyzes KTU/CAT 1.3 and 1.4, the tablets that contain the long episode about how Baal secured permission from El to build his royal palace and how the palace was built. It includes a new edition of the tablets, supplemented by a DVD-ROM with 92 images and superimposible drawings, a comprehensive introduction, new translation and vocalized text, and detailed commentary. The authors develop an interpretation of the episode which places it into the larger context of the Baal Cycle as a whole.
The Ugaritic Baal Cycle, Volume II provides a new edition, translation and commentary on the third and fourth tablets of the Baal Cycle, the most important religious text found at Ugarit.
The first impression one gains from a summary overview of the epigraphic finds from the tell of Ras Shamra is one of an ancient city packed with written documentation: from the Royal Palace, with its huge archives, to everywhere in the center and around the northern and southern parts of the town, collections of texts were held in private archives. Any place that an archaeological sounding was made, a more or less significant set of written documents has been found. Ugarit, even more so than the great capital cities of Mesopotamia and Anatolia, appears in this regard to be a paradigm of the triumph of writing as a decisive instrument in the cultural and economic development of the ancient Near East. Indeed, with its twelve public and private archives, Ugarit could rightly be labeled “the endless archive”.
History of the Akkadian Language offers a detailed chronological survey of the oldest known Semitic language and one of history’s longest written records. The outcome is presented in 26 chapters written by 25 leading authors.
There is still much disagreement over the origins and development of Israelite religion. Mark Smith sets himself the task of reconstructing the cult of Yahweh, the most important deity in Israel's early religion, and tracing the transformation of that deity into the sole god - the development of monotheism.
Resheph was quite a popular god in the 3rd and 2nd millennia BC - especially in Syria - but during the 1st millennium his cult became extinct. Finally it was only maintained in several peripheral and isolated sites, such as in the Palmyra desert and in Cyprus. Maciej M. Munnich presents the written sources which mentioned Resheph and analyzes the features of Resheph's cult. He emphasizes that there is no confirmation for the theory that Resheph was a lord of the netherworld. Resheph was a belligerent, aggressive god who used diseases to attack people, but who could also heal. Because of the long period of the cult and the geographical range, one can notice some local features: In Egypt, for instance, Resheph originally was venerated as the deity supporting the Pharaoh in battles, but then he was summoned mainly because of illness and everyday needs.