The First Tablet
Rodgers, my friend, it is well into the morning and I've only just woken. I worked all night at Vincent's estate and had an academic's high throughout the whole experience. Each new line brought to life those that wrote it while also raising so many questions. Once again, I am getting ahead of myself, so let me begin where I left off.
I'd called this text, the Descent of Anat in my last email, and that was partly a joke to be sure. Well, not really a joke, more of a tongue-in-cheek reference but by the end of the night, I'd say that is exactly what Vincent Manacur has stumbled upon.
The text starts out with the lines I'd shared with you previously:
Anat stands in the great Assembly
The Mistress of the Peoples before El's council.
Her face is the face of Anger
Her expression is the expression of Wrath.
Standing before the gods, she speaks her message
In defiance of her kin, she speaks her heart.
From there, Anat herself accuses the Canaanite gods of ignoring Baal's struggle with some unknown enemy. This is definitely an epic poem as it has many of the hallmarks of Canaanite poetry, including the repetition of phrases! Unfortunately, this rather works to the texts disadvantage as the name of the enemy is not known. It's been scratched out in the first mentionings, though there are two epithets of the enemy still intact: "Usurper" and "Jealous".
El replies that despite all the power the gods may have, only Baal, who is away fighting this nameless enemy, has a chance at winning. And to prove this, Baal's accomplishments at defending against Sea in the Baal Cycle are brought up. A strange bit of unexpected continuity that places this story after the Baal Cycle.
Anat continues to push her luck with her father El (though she is also called the daughter of Dagon by El, but that's rather expected considering her origins in Mari) until she finally tries his patience enough for him to condemn her to travel to the underworld:
El rumbles in anger
The Bull of Heaven stomps the ground.
"You speak out of turn and judge unfairly.
You speak out of turn and judge harshly.
You wish to fight with who Baal contends
But you must prove your worth, Mistress of the Peoples.
Descend beneath the throat of Mot
Sink below the depths of Death.
And here, Rodgers, is where some issues crop up. As I stated in my last email, the tablets are heavily weathered with a fair amount of superficial and surface damage. In fact, the shard I translated in my library that afternoon was a sliver from this very tablet! So some portions of the text are beyond recognition. For example, the next line reads:
Travel through to <...>
Note the ellipsis contained in arrows, Rodgers. That was a word. That was a location's name. A name that likely has been lost to time forever. For as much insight into myth that this text may provide, it raises more questions. What was the name here that unfortunately no longer can be read? I can't be sure, though knowing how these are written, I do believe there will be future mentions that will not be utterly damaged. I'm hoping to be able to reconstruct the name that way.
The text continues and Anat is made to go, as the text says, to the underworld. But before she goes, Kothar-wa-Hasis, the craftsman of the gods from Egypt, makes two weapons for her in a similar manner as he made weapons for Baal in his epic. Compare the following for yourself, Rodgers. I am eager for your thoughts:
Anat:
Kothar fashions two swords
and he pronounces their names:
"As for you, your name is Gasher,
for they beyond [gash] eternal.
As for you, your name is Slasher,
for they beyond slash forever."
Baal:
Kothar fashioned two clubs
and he pronounced their names:
"As for you, your name is Driver:
Driver, drive Sea,
. . .
"As for you, your name is Chaser:
Chaser, chase Sea,
Of course there are differences among them, such as the names, the location of the naming (with Anat's weapons being named together while Baal's names are made mid combat as if a flashback), but there is one particular feature that I know stands out to you: tense. Yes, Rodgers, per your question in your last email, this story is written in a present tense. Similar more to the Psalms rather than Ugaritic epic poems. I took the time to reread the 82nd psalm and did find the similarity you highlighted between portions of that and the introductory lines of this tablet. Thank you for pointing that out, my friend.
The narrative continues with Anat being cast into the Pit, or underworld. Here there are similarities to Ishtar's descent as she approaches a gate to the underworld and encounters Horon, the son of Mot. She and the god have a slight argument in their encounter which ends when she threatens him with violence if he doesn't open the gate. He allows her through; however, just like Ishtar, an item of clothing is removed from Anat – namely her crown.
He let her in through the gate,
but removes her crown from her head.
And returns her crown to Mount Zaphon.
She asks him just what he was doing removing her crown and his answer is, again similar to the answer given Ishtar: that's just the way things work down there, you can't take status with you to the grave. After this, she continues on through the underworld until she is stopped by a member of the Rephaim.
If you don't remember, Rodgers, the Rephaim are the deified dead. Fallen warriors and otherwise remarkable people. There was a whole text more or less dedicated to them found in Ugarit. A lovely read. Regardless, this member of the Rephaim is not known from other texts that I can recall. He approaches Anat and a similar interaction takes place, but instead of a vitriolic exchange between goddess and god of the underworld as before, the exchange is more rooted in demanded respect. Where Horon addressed Anat by the more personal title of "Maiden", this Desnu refers to her as "Mistress of the Peoples." A much more formal title, I think.
The same format is exchanged and after she makes her mission known, Desnu allows her to pass but another item of clothing is removed from her: her armour. She again asks why this has happened and a reasoning is given: can armour protect its wearer from death? It honestly seems to me that the writer of this tale was contemplating how death is a great equaliser, even for their gods.
Also, it is worth noting that this is the first time we get a glimpse of the enemy that Baal is fighting with during this story! Though the first name is still missing from a rather rough chip in the tablet, the second name is preserved in the secondary fragments that Vincent provided me. With each damaged line, I've looked through the numerous chips and fragments that Vincent has in a bag labelled after the tablet number. I'd found one earlier for Kothar's pronouncement of Anat's weapons:
"As for you, your name is Gasher,
for they beyond [gash] eternal.
You see that word in square brackets, Rodgers? That was provided because that line - along with the three lines below it and one above it, was also found in the fragments bag. I did not draw attention to it as the damaged word in the main tablet had been a minor word, but now we have a major revelation:
Anat answers,
"King El has judged that I should [descend to] <...>
But I do not know the way.
Show it to me so I may contend with [Wah]."
Both line 2 and line 4 were filled in by a fragmentary piece! Well, half-filled in. The name of where Anat is to go is still unknown, but I at least have a name to put to Baal's enemy: Wah. Or at least, one of the names. In the exchange with Horon, the name is missing from damage and while it would be easy to assume the same name is there, I don't think that is a safe bet. Just as the Baal Cycle had two names for Baal's enemy (Sea and River), so too do I believe this... cycle has two names for his enemy. In fact, Sea and River being separate names for the same individual are displayed earlier in the tablet! But at least I know the second name of our antagonist is Wah.
The story continues on and Anat encounters Mot, the personification of Death itself. Her previous two interactions up to this point have both had her in a position of power over the individuals. The reader gets the impression that Horon is a weaker god than her as her threats to him seem to carry weight, and the reader would understand that Rephaim like Desnu are subject to the gods; but this interaction with Mot seems to adjust the status quo and Mot is presented as an equal. Anat attempts to threaten Mot with damage – damage similar to what she would inflict on him in the Baal Cycle, might I add – but Mot laughs it off. Here, Rodgers, compare these two interactions:
Anat interacts with Horon:
She is set upon by Horon.
"What business brings you low, Maiden Anat?
Down from Inbubu your mount
Down from Mount Lalu?"
Maiden Anat answers,
"Avert your eyes, son of the dead,
Or I will pluck them out.
Open the gate for me to come in!
If you do not, I shall smash the gate
And shatter the bolt."
His bones shake
And his teeth clatter.
He answers,
"Do no such thing.
Do not smash the gate
And do not shatter the bolt
And I will help you.
What do you seek?"
Anat interacts with Mot:
She is set upon by Mot.
"I know the reason that brings you here, violent goddess.
Down to the Pit,
Down to my throat."
The violent goddess answers,
"Rise to your feet, El's Darling.
Or I will cut you off at the ankles.
Lead the way to <...>(ol?)!
If you do not, I shall split you with the sword
And winnow you with the sieve."
His lips rise and his teeth bare.
He answers,
"You will do no such thing.
You will not split me with the sword
And you will not winnow me with the sieve
Because I will help you.
I know what you seek."
Note the shift in dynamic even from the start. Where Horon, and Desnu, ask why the goddess has come to the underworld, Mot seems to already know. She levels a threat at Mot, similar to how she interacted with the previous two 'gatekeepers' but her threat is met with what seems to be a smile, or some sort of baring of teeth, rather than fear.
As a side note, Rodgers, I was able to make out a character and a half for Anat's destination. Though it is not conclusive, the name seems to contain characters that roughly correspond with the 'ol' sound at the end. Going forward, for words I'm not 100% on the translation, I'll be including them in parenthesis with a question mark following.
Mot takes Anat to a strange place:
And Death leads the violent goddess to the Transit
Mot leads Anat to the place beyond the spheres.
This portion gave me pause, Rodgers. You and I both know the concept of a spherical earth was not known to the Canaanites nor their contemporaries for a while. But to read that second line, "the place beyond the spheres", my first inclination was to think of the external planets, of course. Perhaps they'd assumed the spherical nature of the planets they could see, but without more information and more context, I just cannot say for certain.
And there is also a strange choice of word in the first line. The final word roughly translates to... transit, and this is partly why I hesitate to call the "spheres" planets. This seems to be somewhere that can be travelled to, Rodgers, and I know for sure that the planets were not within the Canaanites reach! Even so, I've opted to use italics to highlight strange word choices that I've translated directly.
Anyway, this tablet is near its end and this email has likely overstayed its welcome, so allow me to finish. Mot agrees to take Anat to transit to the 'place beyond the spheres', but removes her final article of clothing before allowing her to pass. Just as Ishtar was stripped as she passed through the seven gates of Kurnugi, so too is Anat rendered naked. However, the final lines unsettle me. She asks Mot why she has been stripped naked, again similar to Ishtar's questions to Ereshkigal's gatekeeper, but the answer only raises more questions:
"Can any covering disguise the gods from beyond?
Continue on, Anat. Such are the rites of <...>."
And bare she leaves the Pit.
Bare, she enters <...>(th?)<...>.
"Can any covering disguise the gods from beyond?" What does that mean, Rodgers? Where is Anat going that her clothing and coverings would be moot? It can't be the underworld, as the writer makes it clear she is leaving the underworld through this process. And it can't be some place on earth for the gods often disguised themselves to man. Think back to Abraham and his interaction with the strangers in Genesis 18 that turned out to be angels and Yahweh himself! Where is Anat going, Rodgers? In your studies have you come across another place where the gods may not be top dogs?
And here is something else I've noticed. The second and fourth lines are damaged. The first is damaged beyond recognition and the second is damaged, though I was able to make out a bit more of her destination: "th". But that's not the main cause for alarm. Usually when tablets are broken, the edges are uneven and the surface itself is deep and rough. However, these two spots were quite shallow in their damage and their edges, though uneven, were directed... Both these spots, I realised, weren't damaged. They were vandalised.
Here, Rodgers. I have attached my full translation of the first tablet in this email along with a table of sigla I have used and will be using in the future for your convenience. My employer may not allow pictures of the tablet to be taken, so you will be relying on my translation alone, but perhaps you could pull meaning out of it. I mean, it could save you from boredom between your lectures if nothing else.
Your confused friend,
Woodrow Collins
Sigla used in my translation:
<...> : Indicates damage to the tablet
Italics : Indicates a most literal translation for a phrase for apparent nonce words
[word or phrase] : Indicates short gaps or missing words in the parent text due to damage. The text inside is restored by either the more fragmentary parallel version or by context clues.
(word?) : Indicates damaged text that is still mostly readable but I am not 100% certain in the reading.
{words} : Indicates words inserted to give a better rendering in english or explanatory insertions
Tablet I
Anat stands in the great Assembly
The Mistress of the Peoples before El's council.
Her face is the face of Anger
Her expression is the expression of Wrath
Standing before the gods, she speaks her message
In defiance of her kin, she speaks her heart.
"Your thrones are of Lies,
You sit on chairs of Deceit.
<...> antagonises Baal yet you do nothing
<...> antagonises our king yet you remain inert.
How long will you show partiality to the Usurper?
How long will you disregard our Conqueror?"
El the king addresses Maiden Anat
The Most High answers the Mistress of the Peoples,
"I know you, daughter of Dagon, how furious you are
That among the gods none can restrain you.
What do you desire?
What do you demand from your father, the Most High?"
Anat answers,
"Your decrees are wise, El,
And your wisdom is eternal.
But your decrees are slow and impotent.
Baal is our king.
The Rider on the Clouds our judge, higher than all.
All of us must bear his cup.
All of us must bear his chalice.
For does he not do the same for us?
Does he not do likewise for all?
If <...> is not halted, he will smash your head in.
If <...> is not prevented, he will topple Mount Zaphon.
Your white hair will run red with blood
Even your white beard thick with gore."
The Most High rises to his feet
The Bull of Heaven stands his height,
And he addresses Anat in the great Assembly
He deals with the Mistress of the Peoples in the midst of the gods.
At the sound of his voice, the Halls shake and the gods are afraid.
At the booming of his mouth, the mountains quake and Anat is unmoved.
"You know not of what you speak, Maiden Anat.
You judge unjustly, Mistress of the Peoples.
For who but Baal the Conqueror can stand before <...>?
Who other than the Rider on the Clouds can contest with <...>?
Do you think you can stand before the Usurper?
Will you remain after an encounter with the one named Jealous?
Who but Baal can drive <...> [from the peak] of Zaphon?
Who but the Conqueror can confront him?
It was Baal who drove off Prince Sea.
It was Baal who chased off Judge River."
Anat interjects,
"I finished off Zebub, your daughter.
I annihilated [Rebel], the divine calf."
El rumbles in anger
The Bull of Heaven stomps the ground.
"You speak out of turn and judge unfairly.
You open your mouth and judge harshly.
You wish to fight with who Baal contends
But you must prove your worth, Mistress of the Peoples.
Descend beneath the throat of Mot
Sink below the depths of Death.
Travel through to <...>
Travers to that place beyond the spheres
And see if you can stand against <...>
See if you can contend {with} <...>."
On Anat, El's Judgement is cast
On the Mistress of the Peoples, El's decree is against.
Where the sun never rises and Twilight remains,
Where battle sounds clang and rest is not found,
Anat is made to go.
Kothar fashions two swords and he announces their names.
"As for you, your name is Gasher,
for they beyond [gash] eternal.
As for you, your name is Slasher,
for they beyond slash forever."
With these Anat is cast to the Pit from Mount Lalu,
The Mistress of the Peoples to the depths from above.
And on two feet she approaches the gate
On her feet, she crosses the threshold.
She is set upon by Horon.
"What business brings you low, Maiden Anat?
Down from Inbubu your mount
Down from Mount Lalu?"
Maiden Anat answers,
"Avert your eyes, son of the dead,
Or I will pluck them out.
Open the gate for me to come in!
If you do not, I shall smash the gate
And shatter the bolt."
His bones shake and his teeth clatter.
He answers,
"Do no such thing.
Do not smash the gate
And do not shatter the bolt
And I will help you.
What do you seek?"
Anat answers,
"Wise El has decreed I should descend to <...>
But I do not know the way.
Show it to me that I may contend with <...>."
He answers,
"I do not know of what you speak.
There remains no deeper than the Pit.
I will open the gate and let you in."
He let her in through the gate,
But removes her crown from her head
And returns her crown to Mount Zaphon.
"Why have you taken away the crown from my head?"
"Can such things be taken to the grave?
Continue on, Anat. Such are the rites of Mot."
And on two feet she approaches the Swamp
On her feet, she crosses the Pit.
She is set upon by Desnu.
"What reason brings you below, Mistress of the Peoples?
Down from Ugr your mount?
[Down from Mount Lulu?]"
The Mistress of the Peoples answers,
"Bow your head, you of the Rephaim
Or I will sever it from your neck.
Step aside for me to continue!
If you do not, I shall crush your shrine
And scatter your offerings."
His hair curls and his skin pales.
He answers,
"Do no such thing.
Do not crush my shrine
And do not scatter my offerings
And I will help you.
What do you seek?"
Anat answers,
"King El has judged that I should [descend to] <...>
But I do not know the way.
Show it to me so I may contend with [Wah]."
He answers,
"I do not know of what you speak
This Swamp is all I know.
I will step aside to let you continue."
He steps aside to let her continue, but removes her armoured garments from her shoulders
And returns her armoured garments to Mount Zaphon.
"Why have you taken away the armoured garments from my shoulders?"
"Can such things protect from the grave?
Continue on, Anat. Such are the rites of Mot."
And on two feet she approaches Mount Kankaniya
On her feet, she reaches the edge of the underworld.
She is set upon by Mot.
"I know the reason that brings you here, violent goddess.
Down to the Pit,
Down to my throat."
The violent goddess answers,
"Rise to your feet, El's Darling.
Or I will cut you off at the ankles.
Lead the way to <...>(ol?)!
If you do not, I shall split you with the sword
And winnow you with the sieve."
His lips rise and his teeth bare.
He answers,
"You will do no such thing.
You will not split me with the sword
And you will not winnow me with the sieve
Because I will help you.
I know what you seek."
Anat answers,
"Show it to me."
And Death leads the violent goddess to the Transit
Mot leads Anat to the place beyond the spheres.
But he removes the rough garments from her body
And he returns her rough garments to Mount [Zaphon].
"Why have you taken away the rough garments from my body?"
"Can any covering disguise the gods from beyond?
Continue on, Anat. Such are the rites of <...>."
And bare she leaves the Pit.
Bare, she enters <...>(th?)<...>.