By Gwendolyn Leick
The Dictionary of old close to jap Mythology covers assets from Mesopotamia, Syro-Palestine and Anatolia, from round 2800 to three hundred BC. It comprises entries on gods and goddesses, giving proof 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 starting place of major texts and a quick background in their transmission in the course of the a long time; and entries explaining using expert terminology, for things like different types of Sumerian texts or varieties of mythological figures.
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Extra info for A Dictionary of Ancient Near Eastern Mythology
28 D Dagan/Dagon—West Semitic god His name (Ugarit. dgn, Akkad. ddagan) means something like ‘the rainy one’, although the precise etymology remains uncertain. Dagon was one of the many manifestations of the Weather-god and was worshipped especially in the Middle Euphrates region. He headed the pantheon of Ebla and was very prominent in Tuttul and Mari. The Sargonic kings also acknowledged the divine assistance of Dagon. During the Ur III period he was integrated in the official cult and had an important sanctuary in Puzriš-Dagon, the livestock centre of Nippur.
The fields are thus able to produce grain with the ‘water of abundance’. Quays and waterways, essential for profitable trade, are also erected; Dilmun is now a desirable place. ma, ‘mother of the land’, appears and Enki creates the marshland where he unites himself with Damgalnunna, who from this moment of conception on is called Ninsikil, ‘the pure lady’. After a pregnancy lasting nine days, she gives birth to Ninmu. , who in turn becomes impregnated by Enki and delivers Uttu, ‘vegetation’. Ninhursag now intervenes.
This causes the anger of Ninhursag, as it is she alone who should ‘know’ them or decree their fate. She curses Enki who becomes afflicted in eight different parts of his body. She furthermore threatens not to ‘look at him with the eye of Life’, which would entail his death. It is only at the intercession of the fox that she consents to restore Enki’s well-being. To this purpose she seems to take the ailing god on her lap (or in her lap; the passage is still unclear) and talk to him ‘like a brother’.
A Dictionary of Ancient Near Eastern Mythology by Gwendolyn Leick