By Nicolas Wyatt
The Mythic brain follows the culture of works which insist at the necessity for a comparative measurement within the learn of old Israel. The Israelite world-view used to be primarily a West Semitic world-view in starting place, with extra deeply embedded affects from Egypt and Mesopotamia, even though it produced its personal distinct personality in terms of synthesis and response. The essays during this quantity discover numerous features of this strategy, traditionally and cosmologically, ordinarily demanding got perspectives built within the remedy of Israel in isolation. the significance of the Ugaritic texts particularly, as reflecting the cultural context during which old Israel constructed into symbiotic kingdoms, heirs to a typical 'Canaanite' culture, emerges basically from such experiences as bankruptcy five: 'Sea and Desert', bankruptcy 7: 'Of Calves and Kings', bankruptcy nine: 'The value of Spn' and bankruptcy 10: 'The Vocabulary and Neurology of Orientation.'
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Extra info for The Mythic Mind: Essays on Cosmology and Religion in Ugaritic and Old Testament Literature (Bibleworld)
The point about the new explanation for yam sôp/sûp is that it transfers the issue from a real to what we may term a symbolic geography. The same is the case with Deutero-lsaiah, who can readily equate Babylon with Egypt, and redemption from the one with release from the other. We are in the presence of a mode of thinking which saturates the royal psalms in particular, and which determines the choice of much theological language in general in the West Semitic world. We have two models at work for space: a vertical one, which sees the gods as dwelling above, with man on the earth, and the dead beneath the earth.
See the very apposite discussion in O’Flaherty 1980: 3-12. 51. See Brown 1942; Kuiper 1975–76. 52. g. ; Fontenrose 1980: 194 ff. See also Wyatt 1988a, though I have subsequently abandoned this analysis: cf. Chapter 12. 53. O’Flaherty 1980: 5-7. 54. Kuiper 1975-76: 108: ‘None of the contrasts which constitute our phenomenal world yet existed. ) below. 55. Brown 1942: 88. We may compare similar dual orders (whatever their origins, they become differentiated powers in a developing cosmos): the Mesopotamian Igigi and Anunaki, the Norse Aesir and Vanir, the Greek Titans and Olympians.
Brown suggested that in the two orders we may have evidence of non-Indo-European and Indo-European gods;55 were that proven to be the case, we might compare it with the pre-Amorite and Amorite levels at Ugarit mentioned above, 30 The Mythic Mind and see in the later cosmogony of the R9gveda an even more interesting and closer analogue of the Baal cycle than I am seriously proposing. The surprising feature that emerges when we examine the use of the term asura in the R9gveda is that, far from a neat differentiation being recognized by the tradition between deities so designated and the Devas, virtually all the major gods (many of whom are clearly Deva in post-Vedic cosmology) are actually referred to as Asura.