Posted by: religionthink | December 9, 2007

History Verses Tradition: The Creation of The Myth

History Verses Tradition: The Creation of The Myth

A. D. Wayman

Within belief systems many have a traditional view of accounts of how texts were written and how events took place. Then, when archeology, literary criticism, and other fields of study propose theories or come to conclusions that may oppose these traditionally held beliefs, resistance from those of the traditional at times can be fierce. In this essay we will look at a few ways of dealing with such issues and possibly be able to enjoy both the traditional and historical aspect of religion. The writer of this essay is more familiar with biblical texts and so we will be drawing examples from them to support some of the views expressed.

Many times issues arise due to the problem of misunderstanding of literary styles and how they were used. When the writers of the biblical texts were putting accounts into written word, the main focus was not an exact history but rather, at times a moral lesson. These examples can be found from the text of Genesis through the text of Kings and more. Even when retelling the historical accounts of the Kings the writers were trying to convey a moral message behind the retelling of history. In Jewish literature this technique was called “Aggadah” which were stories or lessons that taught a moral objective about the texts and law codes.

The writers of Judaism seen the importance of this literary technique and used the literal and the allegorical, and seen the two as compatible as a teaching method of the law.

In an essay by Abraham Joshua Heschel it is pointed out how the two are compatible and how the Aggadah, and the literal law codes known as “Halakhah” are used to reinforce each other.

“Halakhah, by necessity, treats with the laws in the abstract, regardless of the totality of the person. It is aggadah that keeps on reminding that the purpose of performance is to transform the performer, that the pur­pose of observance is to train us in achieving spiritual ends.…” 1

So that brings us to the issue of the raging debates that occur between science and evangelical biblical literalists. At times they refuse to see texts such as creation, the flood, and other accounts as Hebrew aggadah. Aggadah is the structure of the sacred myth that binds the legal literal texts to lessons on morality, community, and the covenant. These stories in the Jewish Tanach, Talmud, Midrash, and other texts show how the oral tradition has been used to strengthen the literal and add meaning to daily life application.

So how dose one handle research that may go against ones traditional views of belief or religion? Here are a few tips that may be helpful.

1. It is important to understand tradition as tradition and historical as historical. There are many traditions concerning the same elements and also many interpretations of the historical concerning such elements. It is important to see both views and consider the intended meaning of each.

2. Remember that if scholars go against traditional views, that they may not be out to “disprove” or to “ minimize” the importance of the traditional faith based views. They may be just doing their job researching and offering theories that may or may not be correct.

3. Separate the historical from the traditional if possible. This requires a person to use a “schizophrenic” approach to the issue. If one is able to compartmentalize the two, when traditional labeling it “traditional” or “belief” and when scientific labeling it “scientific” or “historical”. An example of this would be the statement:

“Traditionally it is thought that Moses is the author of the Torah. However, there are some literary critics that are of the opinion that many writers may have taken part in its writing.”

This last statement recognizes both the traditional and the scientific approach to the texts without the issues of debate. The traditional beliefs have a totally different function and meaning then the scientific and historical and it is possible to see both and still be a Jew, Christian, Muslim, or Buddhist.

The traditional belief performs as the metaphor while the scientific is searching for facts. It is the opinion of this writer that both are needed to understand and appreciate the texts. Also, there is no need to battle scientific research and literary critics every step of the way. They both can be composed into one element with many different parts, and become multi-functional as intended by the authors of the texts.

1. Heschel, Abraham Joshua. “Halakhah and Aggadah” http://www.myjewishlearning.com/texts/about_jewish_texts/Overview_Sacred_Texts/Halakhah_Aggadah160.htm

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Posted in Ancient Near East, Bible, Catholic, Christian, Jewish, Judaism, Mythology, New Testament, Old Testament, Religion, World Religion

Posted by: religionthink | November 29, 2007

Greatly Beloved Were You To Me: Laments On The Loss Of A Friend

Greatly Beloved Were You To Me: Laments On The Loss Of A Friend

It is obvious that certain parallels stand out between the texts of the ancient Near East and it becomes obvious that although the same motifs are seen in each of these texts the literary structure is reworked by each culture. The essay below will look at three texts or songs of lamentation. The reader then is encouraged to farther investigate into the subject manner. These pieces of literature, most beautifully written, show the grief in the loss of a friend and possibly lover. The debate rages on the topic of homosexuality in these texts and it is important for the reader to research such claims. This essay however, is not aimed to prove or disprove such a point, but to look at the literature and song of each of the grieving persons.

We will first start with the lamentation of Gilgamesh. In the text of Gilgamesh, Enkidu dies as punishment for killing the bull of heaven. Gilgamesh, so distraught on loosing such a dear friend, goes on a journey in search of eternal life. He seeks out Utanapishtim a Noah/Enock type character who was granted eternal life by the council of the gods for surviving the flood. Gilgamesh is able to obtain the plant of life only to have it stolen by a water serpent when he falls asleep. Below is part the lament of Gilgamesh for Enkidu

Enkidu, your mother and your father are in the wastelands,
I mourn you …”
“Hear me, O Elders of Uruk, hear me, O men!
I mourn for Enkidu, my friend,
I shriek in anguish like a mourner.
You, axe at my side, so trusty at my hand-
you, sword at my waist, shield in front of me
you, my festal garment, a sash over my loins–
an evil demon!) appeared and took him away from me!
My friend, the swift mule, fleet wild ass of the mountain,
panther of the wilderness,
Enkidu, my friend, the swift mule, fleet wild ass of the mountain,
panther of the wilderness,
after we joined together and went up into the mountain,
fought the Bull of Heaven and killed it,
and overwhelmed Humbaba, who lived in the Cedar Forest,
now what is this sleep which has seized you?
You have turned dark and do not hear me!”
But his (Enkidu’s) eyes do not move,
he touched his heart, but it beat no longer.
He covered his friend’s face like a bride,
swooping down over him like an eagle,
and like a lioness deprived of her cubs
he keeps pacing to and fro.
He shears off his curls and heaps them onto the ground,
ripping off his finery and casting it away as an abomination.
Just as day began to dawn, Gilgamesh …
and issued a call to the land:
“You, blacksmith! You, lapidary! You, coppersmith!
You, goldsmith! You, jeweler!
Create ‘My Friend,’ fashion a statue of him.
… he fashioned a statue of his friend
His features …
…,your chest will be of lapis lazuli, your skin will be of gold.”1

Turning now to the Iliad we come to the lament of Achilles over Patroclus. Patroclus is a cousin and foster brother of Achilles and the two are close in the texts of the Iliad. Achilles is fond towards Patroclus when harsh toward others. Patroclus is eventually killed by Hector and Achilles, after mourning returns to the battle field to avenge the death of his dear friend. This leads to the death of Hector downfall of Achilles . 2 In Bullfinches Mythology states “Achilles heard the fate of his friend with such distress that Antilochus feared for a while that he would destroy himself. His groans reached the ears of his mother, Thetis, far down in the deeps of ocean where she abode, and she hastened to him to inquire the cause. She found him overwhelmed with self-reproach that he had indulged his resentment so far, and suffered his friend to fall a victim to it. But his only consolation was the hope of revenge.”3 We read of the greif of Achilles’ loss below.

Then said Achilles in his great grief, “I would die here and now, in that I could not save my comrade. He has fallen far from home, and in his hour of need my hand was not there to help him. What is there for me? Return to my own land I shall not, and I have brought no saving neither to Patroclus nor to my other comrades of whom so many have been slain by mighty Hector; I stay here by my ships a bootless burden upon the earth, I, who in fight have no peer among the Achaeans, though in council there are better than I. Therefore, perish strife both from among gods and men, and anger, wherein even a righteous man will harden his heart- which rises up in the soul of a man like smoke, and the taste thereof is sweeter than drops of honey. Even so has Agamemnon angered me. And yet- so be it, for it is over; I will force my soul into subjection as I needs must; I will go; I will pursue Hector who has slain him whom I loved so dearly, and will then abide my doom when it may please Jove and the other gods to send it. Even Hercules, the best beloved of Jove- even he could not escape the hand of death, but fate and Juno’s fierce anger laid him low, as I too shall lie when I am dead if a like doom awaits me. Till then I will win fame, and will bid Trojan and Dardanian women wring tears from their tender cheeks with both their hands in the grievousness of their great sorrow; thus shall they know that he who has held aloof so long will hold aloof no longer. Hold me not back, therefore, in the love you bear me, for you shall not move me.” 4

Moving on to our final example we come to the texts concerning David and Jonathan. The texts of I Samuel show a strong connection between the son of King Saul and the “rebel “ David. Many times through anger the king devised to kill the biblical hero David but was soothed by his son Jonathan. We read in the biblical texts of the pact between David and Jonathan.

When David had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul. Saul took him that day and would not let him return to his father’s house. Then Jonathan made a covenant with David, because he loved him as his own soul. Jonathan stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt. (1Sa 18:1-5 NRSV)

One account that occurs in I Samuel 20:14-23 Jonathan assists David in finding out the true intentions of his father King Saul. In this account we find the words of the writer of the text highlighting the relationship with the words “Jonathan made David swear again by his love for him; for he loved him as he loved his own life.”

The story ends with the tragic death of Saul and his sons in battle the found in I Samuel 31. According to the writer of the text, David was wrought with grief over the deaths and especially with that of Jonathan. In II Samuel 1 David chants a lament over his best friend and the dead king.

(He ordered that The Song of the Bow be taught to the people of Judah; it is written in the Book of Jashar.) He said: Your glory, O Israel, lies slain upon your high places! How the mighty have fallen! Tell it not in Gath, proclaim it not in the streets of Ashkelon; or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will exult. You mountains of Gilboa, let there be no dew or rain upon you, nor bounteous fields! For there the shield of the mighty was defiled, the shield of Saul, anointed with oil no more. From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not turn back, nor the sword of Saul return empty. Saul and Jonathan, beloved and lovely! In life and in death they were not divided; they were swifter than eagles, they were stronger than lions. O daughters of Israel, weep over Saul, who clothed you with crimson, in luxury, who put ornaments of gold on your apparel. How the mighty have fallen in the midst of the battle! Jonathan lies slain upon your high places. I am distressed for you, my brother Jonathan; greatly beloved were you to me; your love to me was wonderful, passing the love of women. How the mighty have fallen, and the weapons of war perished! (2Sa 1:18-27NRSV)

At times it is a great task to come to a conclusion on how to place each of the texts in their proper context. Word puns, terminology, and other literary issues arise from the translations, commentaries, and supporting research. Also modern day religious, cultural, and social views come into play when reading such texts. It may be beneficial to the reader to farther study these texts and the concept and usage of the word “love” and how it was interpreted in each of these cultures.

1. The Epic of Gilgamesh. Translated by Maureen Gallery Kovacs. Electronic Edition by Wolf Carnahan, I998. Tablet X
2. “Achilles and Patroclus” Wikipedia http://en.wikipedia.org/wiki/Achilles_and_Patroclus
3. Bulfinch, Thomas. The Age of Fable. New York: Review of Reviews, 1913; Bartleby.com, 2000. www.bartleby.com/bulfinch/.
4. Butler, Samuel.The Iliad of Homer. New York, . J. Black1942. Book XVIII

Farther reading:

Homosexuality and the Bible http://epistle.us/homobible.htm
Epic of Gilgamesh http://www.ancienttexts.org/library/mesopotamian/gilgamesh/tab1.htm
David and Jonathan http://en.wikipedia.org/wiki/David_and_Jonathan

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Posted in Ancient Near East, David and Jonathan, Gilgamesh, Iliad, Judaism, Lamentations, Old Testament, Religion, World Religion

Posted by: religionthink | November 26, 2007

On Cross Cultural Comparisons Of Mythology and Literature.

On Cross Cultural Comparisons Of Mythology and Literature.


One of the issues when comparing text cross culturally is knowing what to compare and how. Many times the common person becomes overwhelmed with such research and drops the ball half way through the process. It is said that there is no such thing as pure culture and the texts of the ancient Near East and other parts of the world were intended to be multi-functional.

In today’s world with the influence of evangelical conservative ideas and theology about religious texts has changed, at times, even the mainstream secular view of how religious texts are read. Most stop at the idea that the texts were possibly fables, or fairy tales and are no longer relevant. However such people may be dropping the books to early before reading the texts and discovering their value in dept. Here are some tips on how to look at texts critically before jumping to conclusions.

· Read the full text and study the background of the culture to understand the proper context. Also read other texts of that particular culture to see the similarities and writing styles of that particular group.

· When comparing two texts that have similarities, and after researching both cultures, note both the likeness and differences of the texts.

· Understand the archeology and literary styles and word usage, puns, allegory, and mythology of both cultures.

· Note the backgrounds and education of the translators of the texts. This is important in that in today’s society many times religious, anti-religious, political, cultural, and sociological biases influence how texts, archeology, and history are interpreted.

· Note the many hypotheses from researchers and how they differ and how they are alike. Read the texts in light of each hypothesis, and place that against the literary background styles of the culture being studied.

· When noting the difference ask the questions, What was exchanged? What are the similarities and why? What are the differences and why? How has the texts evolved over time and what was added or taken away? Is there more then one text on the subject manner? What was the possible motive behind the text? ( eg. political, religious, economic, sociological, retaliatory, supportive on an idea.)

· If possible also study the other schools of thought from that time period. What do they have to say about the account, text, or belief?

· Next collect all such theories and file them. Some will be more developed then others, some will develop over time and some will not.

· It is important to remain flexible when approaching such theories for through research things may change.

· Note personal opinions, understanding, theology, religious beliefs, cultural influences, and personal biases for or against the texts. It is easier to view another cultures literature, beliefs, and religious theology as untrue or as “mythology”, but it takes a brave person to view their own in such a way.

The points above are not conclusive, but they have been personally helpful when researching world religion and mythology. Each person has their own techniques and guidelines they follow. It is hoped that by using such methods that one is able to push onward rather then just dropping the texts, mythology, or religion when they run into issues of cross cultural borrowing, similarities and differences.

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Posted in Ancient Near East, Christian, Judaism, Religion, World Religion

Posted by: religionthink | November 25, 2007

Dragon Slayers: Indra, Marduk, Yahweh, and Baal- A Literary Comparison Part 4

Dragon Slayers: Indra, Marduk, Yahweh, and Baal

A Literary Comparison Part 4 of 4

By, A.D. Wayman

El, give up the one you are hiding, the one the masses are hiding; give up Baal and his powers, the son of Dagon: I will assume his inheritance.’

Bringing this series of essays to a close we now turn to the god Baal, who was a dominate god in the land of the Canaanites and Hebrews. Baal at times had the same characteristics as Yahweh and at times the Hebrews would implement aspects from both deities into their rituals and religious practice. Below we will discuss the dragon slayer Baal and how he like Yahweh battled the sea god Yam. After the battle he set up his temple on his holy mountain to rule supreme.

The Primal Beginning

The Ugaritic account of creation has still not yet been found or was lacking but the text that alludes to such a creation is written in an erotic poem with imagery that remind us of the Song of Solomon. In the text El sleeps with two wives. During the time of fertility they are wives and during sterile times they are daughters. Also there are some illusions to the deity, El, mating with human wives. From the text one can conclude that the creation sprung from this union.

Excavations of Claude Schaeffer and Georges Chenet, 1934

Word is bought to El: “ The wives of El have borne! What have they borne?” “My two children Dawn and Dusk ! Lift up, prepare for Lady Sun and for the stars [ ].” He Bends, their lips he kisses lo their lip are sweet. From kissing there is conception From embracing there is childbirth they again [ ] count to five[ ] the combination of the twain: “ They go into travail and they bear they Bear the Good Gods The Islanders, Sons of the Sea, Who suck the nipples of the Lady’s breasts!” Word is brought to El: “My two wives, O El, have borne! What have they borne?” “The Good Gods [ ] The Islanders, Sons of the Sea Who suck the nipples of the Lady’s breasts!” A lip to earth A lip to heaven But there do not enter heir mouth Birds of heaven And fish from the Sea.1

The speaker of the last section of this text is the human husband, of the wife, that the god El had impregnated. Such an account may also have comparisons with the Hebrew text of the “Sons of Men” mating with the daughters of the earth. We see here that birth is given to the two opposites dawn and dusk. In Hebrew literature “__ and __” is a “merism” which means opposites are connected with “and” which was used in texts to represent “everything”; such as the use in Gen 1:1 “Heaven and Earth” meaning the world. 2

El appears to be the creator deity in the pantheon based on texts found at Ras Shamra and other sites. It also appears that he lost his power once creation was completed. He is very diplomatic and seems to lack control. It is hypothesized by some that there may be a text concerning the war of the gods but no such text has been found.

The Birth of Baal

Contrary to popular belief there is no account of the birth of Baal. In the Ugaritic texts he is referred to as “The Son of Dagon” which raises questions on how he became so dominate in the Canaanite pantheon. Also some writers hypothesize that there was a war between the gods and that Baal overtook El, castrated him, and took the fertility rites to himself as supreme lord, pushing El to the background*. It is important to point out that no such texts of these accounts have been found in literature of the Ugaritic texts. Some also hypothesize that El forms a coalition with Yam, god of the Sea, to remove Baal from the throne. If such were the case Baal would not need El’s approval for a temple after the battle.3

The Conquest

Like Indra, Marduk, and Yahweh, Baal also fights the dragon, and like the three other deities it is also the sea. Below we see from a translation of the Ugaritic text the messengers of the god Yam coming before the heavenly council or the ‘eloheim” to demand that Baal be turned over. Baal is furious at the disrespect and decides to fight the sea god Yam.

“Leave, lads, do not turn back;
now head toward the Assembly in council,
at the center of the mountain of night.
Do not fall at El’s feet,
do not prostrate yourselves before the Assembly in council;
still standing speak your speech,
repeat your message;
and address the Bull, my father El,
repeat to the Assembly in council:
‘Message of Sea, your master,
your lord, Judge River:
EI, give up the one you are hiding,
the one the masses are hiding;
give up Baal and his powers,
the son of Dagon: I will assume his inheritance.’
” The lads left; they did not turn back;
they headed toward the center of the mountain of night,
the Assembly in council.
There the gods had sat down to eat,
the holy ones to a meal;
Baal was standing by El.
As soon as the gods saw them,
saw the messengers of Sea,
the mission of Judge River,
the gods lowered their heads
to the top of their knees,
and onto their princely seats.
Baal rebuked them:
“Gods, why have you lowered your heads
to the top of your knees,
and onto your princely seats?4

Here we may draw some comparisons of this text and also to the texts concerning Marduk, and the fear of the gods in the council to fight Tiamat. Also in Hebrew literature Yahweh takes the place of El and rebukes the gods, as seen in psalm below.

Elohim stands in the congregation of Ěl; He judges in the midst of the elohim. How long would you judge perversely, And show partiality to the wrong? Selah. Give right-ruling to the poor and fatherless, Do right to the afflicted and needy. Rescue the poor and needy; Deliver them from the hand of the wrong. They do not know, nor do they understand, They walk about in darkness. All the foundations of the earth are shaken. I, I said, “You are elohim, And all of you are sons of the Most High. “But as men you die, And fall as one of the heads.” Arise, O Elohim, judge the earth, For You shall possess all the nations. (Psa 82:1-8 TS 1998)

After the council, Baal goes to fight Yam and with the help of Kothar-wa-Hasis, a craftsmen who helps Baal by making weapons, he dose battle with the Sea.

Baal and the Sea

Baal confronts the Sea in battle and the two deities battle for dominance and inheritance.

Sea was strong; he did not sink;
his joints did not shake;
his frame did not collapse. 5

Baal then uses the club to smash Yam on the head and finally the god of the sea falls. We hear Baal proclaimed the victor.

And the club danced in Baal’s hands,
like a vulture from his fingers.
It struck Prince Sea on the skull,
Judge River between the eyes.
Sea stumbled;
he fell to the ground;
his joints shook;
his frame collapsed.
Baal captured and drank Sea;
he finished off Judge River.
Astarte shouted Baal’s name: “Hail, Baal the Conqueror!
hail, Rider on the Clouds!
For Prince Sea is our captive,
Judge River is our captive.”6

The battle with the sea is at times compared to the Song of the Sea found in Exodus 15 1b-18, however another text that may be proper also is the holy war hymn of Habakkuk.

God came from Teman, the Holy One from Mount Paran. (Selah) His glory covered the heavens, and the earth was full of his praise. The brightness was like the sun; rays came forth from his hand, where his power lay hidden. Before him went pestilence, and plague followed close behind. He stopped and shook the earth; he looked and made the nations tremble. The eternal mountains were shattered; along his ancient pathways the everlasting hills sank low. I saw the tents of Cushan under affliction; the tent-curtains of the land of Midian trembled. Was your wrath against the rivers, O Lord? Or your anger against the rivers, or your rage against the sea, when you drove your horses, your chariots to victory? You brandished your naked bow, sated were the arrows at your command. (Selah) You split the earth with rivers. The mountains saw you, and writhed; a torrent of water swept by; the deep gave forth its voice. The sun raised high its hands; the moon stood still in its exalted place, at the light of your arrows speeding by, at the gleam of your flashing spear. In fury you trod the earth, in anger you trampled nations. You came forth to save your people, to save your anointed. You crushed the head of the wicked house, laying it bare from foundation to roof. Selah) You pierced with their own arrows the head of his warriors, who came like a whirlwind to scatter us, gloating as if ready to devour the poor who were in hiding. You trampled the sea with your horses, churning the mighty waters. I hear, and I tremble within; my lips quiver at the sound. Rottenness enters into my bones, and my steps tremble beneath me. I wait quietly for the day of calamity to come upon the people who attack us. (Habakkuk 3:3-16 NRSV)

After the battle with Sea, Baal calls on the goddess Anet to place a request to El, for a temple to be built. This was done not only to show legitimacy but also to set up his kingdom on his mountain of Zaphon.

Much could possibly be added to this series of essays concerning the dragon slayers for there were many not mentioned. And if the global mythology were to be collected on such a subject it may take up volumes of pages. Deities such as Zeus and the Christ, from the Christian mythos, as found in the apocalyptic texts of Revelation, could also be added. When such texts are compared and contrasted one starts to realize the multifunctional purpose the literature served at a time without modern means of copying and printing. Historical fiction, poetry, history, folk tales, fables, lessons, allegory, and law codes were all used to convey an epic that could be passed on to later generations. When read properly, these texts can impact how we view the world and ourselves. If we look deeper we may find that we may all be “slayers of the dragon”. Below is a quote from Joseph Campbell an anthropologist who contributed much to research the field mythology and religion.

“There’s a certain type of myth which one might call the vision guest, going in quest of a boon, a vision, which has the same form in every mythology. That is the thing that I tried to present in the first book I wrote, The Hero With a Thousand Faces. All these different mythologies give us the same essential quest. You leave the world that you’re in and go into a depth or into a distance or up to a height. There you come to what was missing in your consciousness in the world you formerly inhabited. Then comes the problem either of staying with that, and letting the world drop off, or returning with that boon and trying to hold on to it as you move back into your social world again.”7

1. Gordon, Cyrus H. Ugarit and Minoan Crete: The Bearing of Their Texts on the Origins of Western Culture. New York: Norton, 1966. pg 96-97
2. Brettler, Marc. How to Read the Jewish Bible. NY: Oxford Univ Press, 2007. pg. 45
3. André Caquot and Maurice Sznycer, Ugaritic Religion 1980 pg. 11-13.
4. Coogan, Michael David. Stories from Ancient Canaan. The Westminster Press. Philadelphia, Pennsylvania 1978. pg. 86-87
5. Coogan. pg. 88
6. Coogan. pg 89
7. The Power of Myth with Bill Moyers

*http://www.mc.maricopa.edu/~tomshoemaker/StudentPapers/canaanite.html

A.D. Wayman is the creator of http://www.religonthink.com

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Posted in Ancient Near East, Baal, Bible, Catholic, Christian, Indra, Jewish, Judaism, Marduk, Old Testament, Psalm, Psalms, Religion, Rig Veda, Uncategorized, World Religion

Posted by: religionthink | October 15, 2007

What's Your Praxin & Charisma?

On the forum Yeshua Quest there is currently an excellent article on the Greek word praxin which means “mode of being,” which alludes to one’s natural response to just about any given situation one encounters in life. One’s praxin can be viewed as the default setting to one’s approach to life.

1. The Prophet – one who speaks forth or fore-tells and warns.
2. The Servant – one eager to serve others and/or execute orders.
3. The Teacher – one who is at heart a student, an analyst and/or instructor.
4. The Exhorter – one who verbally comforts and/or cheers and encourages others to excel.
5. The Giver – one with a philanthropic & entrepreneurial disposition, who has the ability to make and manage money well.
6. The Merciful – an empathic soul, who physically and emotionally seeks to comfort and/or care for others.
7. The Ruler – one who is a born leader, administrator or manager.

Read the full essay here and find out which role you may be playing!

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Posted in Jewish, Judaism, New Testament, Paul, Prophecy, Religion, Uncategorized, World Religion

Posted by: religionthink | October 15, 2007

Psalm 32: I Was Ravaged, O Shaddai

 

Psalm 32: I Was Ravaged, O Shaddai
by A.D. Wayman

“Of David. A maskil. Happy is he whose transgression is forgiven, whose sin is covered over. Happy the man whom the LORD does not hold guilty, and in whose spirit there is no deceit. As long as I said nothing, my limbs wasted away from my anguished roaring all day long. For night and day Your hand lay heavy on me; my vigor waned as in the summer drought. Selah. Then I acknowledged my sin to You; I did not cover up my guilt; I resolved, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah. Therefore let every faithful man pray to You upon discovering his sin, that the rushing mighty waters not overtake him. You are my shelter; You preserve me from distress; You surround me with the joyous shouts of deliverance. Selah. Let me enlighten you and show you which way to go; let me offer counsel; my eye is on you. Be not like a senseless horse or mule whose movement must be curbed by bit and bridle; far be it from you! Many are the torments of the wicked, but he who trusts in the LORD shall be surrounded with favor. Rejoice in the LORD and exult, O you righteous; shout for joy, all upright men!( JPS TNK 1985 Psalm 32:1-11)

Above is a Psalm of thanksgiving for the writer has recovered from an illness. At the time this text was written disease was seen as a punishment for sin and the healing was proof to the individual that he has been forgiven of his supposed transgressions. Continuing this view we will look to the Ancient Near East for other texts along the same subject matter. Below we read fragment A and B from the text “A hymn to Nininsina”.

SEGMENT A

Lady, surpassingwith august divine powers, with head high, full of awesomeness, beloveddaughter of great An! Nininsina, born of Urac, from the greatwomb …… a great destiny, grandiloquent counsellor of her own father, goodstewardess of E-kur! Beautiful ……, glory of theholy throne-dais, merciful, …… of the black-headed! Holy Nininsina, making everything manifest! My lady, …… in a whitegarment and cloak! The impressive course of your outstandingly great deeds,which surpass description, is praised.Your own father…… holy An has assigned to you supreme divinepowers ……. Lady, …… mercy, who …… man, who lets …… stand up(?), you brought …… from the womb. Your medical skills heal a man, …… aman. Lady who benefits a man …… with her incantations, and gives ……!Sores …… a man’s body, her spells ……. A pin at her (?) throat, ……on her (?) body. Lady, the plant of life ……. The dying man ……. Nintilmud, …… man …… shining ……. He is entrusted(?) into the good hands of his god, ……
1 line fragmentary approx. 40 lines missing

SEGMENT B

2 lines fragmentary
Isin, the city ……. The wicked ……. Nininsina ……. Egal-mah, the throne-dais……. The two of them ……. The king summoned by name ……. Nininsina ……. …… desire ……. 1 line fragmentary
Isin …… its offerings and gifts ……, ……chair for you ……. …… enter Nibru. ……rightly ……. …… the gods ……4 lines fragmentary
Nininsina, exalted child of An,……, it is sweet to praise you.

Although some what fragmented we can still draw certain conclusion on the praise to the dietiy or deities for healing towards the end of fragment “A” text.

Another such text from the same region “A shir-gida to Nininsina.” Below is a portion of the text discusses in wisdom type format, as the Psalm above, the roles and benefits of performing incantations through Nininsina who intercedes before the deities An and Enlil.

…… who hastaken her seat on an exalted dais, ……, imbued with awesomeness, an amazing sight, …… Nininsina, joyously fresh, ……,gathering up the divine powers, she announces the rites. …… Nininsina …… with intricate skill. ……, ministering within tricate skill, she gathers up the divine powers; Nininsina, ministering with intricate skill, she gathers up thedivine powers. She takes in her hands the august divine powers. She attaches the incrustations to the great garment, while speaking favorable words. She tests the surgical lancet; Nininsina sharpens the scalpel. She has made perfect the divine powers of medicine, and hands them over to her son, the king of Jirsi, the kindly Damu:

“My son, payattention to everything medical! Damu, pay attention to everything medical!” He takes the bandages and wipes them; he treats the bandages with embrocation, and softens the plaster that had been put on them. He mops up the blood and suppuration, and places a warm hand on the horrid wound. My lady, the midwife of the mothers of the Land, is the chief doctor of the black-headed; Nininsina, the daughter of An, hands this all over to her son, the king of Jirsi, the kindly Damu:

“My son, payattention to everything medical! Damu, pay attention to everything medical! You will be praised for your diagnoses.” Holy Nininsina performs for him her role as incantation priest, which Enki bestowed on her from the princely abzu. Because of the anxiety and intestinal disease which pursue mankind, this person writhes like a …… snake, hissing like a snake in waste ground, always calling out anew: “My heart! My stomach!”

My lady performs the incantations perfectly. Nininsina speaks the incantation formula over them and they become better. She performs the incantation with ghee, and pours it into her great bowl, bringing it along in her cooling hands. She makes the illness leave this person’s body like wind. Like a raging fire of esparto grass, it dies out of its own accord. The personal gods of mankind stand before her pleading and praying; at theirrequest, holy Nininsina intercedes before An and Enlil for them at his highest cultplace:

“The evil demons and the evil demonesses who beset mankind, Dim-me and Dim-mea who enter by night, Namtar and Asag who will not leave a man alone, stand before the man. He is robbed of sleep (?). His god who smitesall.

There are many other such text and for the one who wishes to study the subject matter farther there is a well written article entitled “History of ancient Medicine in Mesopotamia & Iran”.

It is also important to note that the writer in the Psalm above also makes confession. , “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin” this proves interesting in that it is assumed by many of New Testament theology that a guilt offering must be given . However, within the context of the above rendering , such is not the case. The writer confesses and from the text is forgiven of the transgression he believes he was guilty of.

Dahood, Mitchell. The Anchor Bible: Psalms 1-50. Doubleday & Company, Inc. Garden City, New York 1968.

The Electronic Text Corpus of Sumerian Literature

 

(A.D. Wayman is the creator of http://www.religionthink.com)

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Posted in Ancient Near East, Bible, Jewish, Judaism, Old Testament, Original Sin, Psalm, Psalms, Religion, World Religion

Posted by: religionthink | October 15, 2007

State Senator’s Lawsuit Against God

I was rather amused when reading Nebraska State Senator Ernie Chambers sued God to make Him stop floods, earthquakes, and acts of terrorism.

He already had an answer that everyone overlooked. The text of Yahweh out of the whirlwind is answer to Job, another human who attempted to put the divine on trial. The text is just one of many responses concerning human suffering in the Jewish writings. The answer seem to be that both good and bad suffer alike and it’s not our priority to question anything. Below is that reply from Yahweh, and it may do a person good to read the literature given rather then to compose an answer for God. Below is an answer free from New Testament theology which seems to be an issue with the ones filed in response. What more of an answer from Yahweh would a person need then the one given to Job?

Then the Lord answered Job out of the whirlwind: “Who is this that darkens counsel by words without knowledge? Gird up your loins like a man, I will question you, and you shall declare to me. “Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone when the morning stars sang together and all the heavenly beings shouted for joy? “Or who shut in the sea with doors when it burst out from the womb?— when I made the clouds its garment, and thick darkness its swaddling band, and prescribed bounds for it, and set bars and doors, and said,

“Thus far shall you come, and no farther, and here shall your proud waves be stopped’? “Have you commanded the morning since your days began, and caused the dawn to know its place, so that it might take hold of the skirts of the earth, and the wicked be shaken out of it? It is changed like clay under the seal, and it is dyed like a garment. Light is withheld from the wicked, and their uplifted arm is broken. “Have you entered into the springs of the sea, or walked in the recesses of the deep? Have the gates of death been revealed to you, or have you seen the gates of deep darkness? Have you comprehended the expanse of the earth? Declare, if you know all this. “Where is the way to the dwelling of light, and where is the place of darkness, that you may take it to its territory and that you may discern the paths to its home? Surely you know, for you were born then, and the number of your days is great! “Have you entered the storehouses of the snow, or have you seen the storehouses of the hail, which I have reserved for the time of trouble, for the day of battle and war?

What is the way to the place where the light is distributed, or where the east wind is scattered upon the earth? “Who has cut a channel for the torrents of rain, and a way for the thunderbolt, to bring rain on a land where no one lives, on the desert, which is empty of human life, to satisfy the waste and desolate land, and to make the ground put forth grass? “Has the rain a father, or who has begotten the drops of dew? From whose womb did the ice come forth, and who has given birth to the hoarfrost of heaven? The waters become hard like stone, and the face of the deep is frozen. “Can you bind the chains of the Pleiades, or loose the cords of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children? Do you know the ordinances of the heavens? Can you establish their rule on the earth? “Can you lift up your voice to the clouds, so that a flood of waters may cover you? Can you send forth lightnings, so that they may go and say to you, “Here we are’?

Who has put wisdom in the inward parts, or given understanding to the mind? Who has the wisdom to number the clouds? Or who can tilt the waterskins of the heavens, when the dust runs into a mass and the clods cling together? “Can you hunt the prey for the lion, or satisfy the appetite of the young lions, when they crouch in their dens, or lie in wait in their covert? Who provides for the raven its prey, when its young ones cry to God, and wander about for lack of food?

“Do you know when the mountain goats give birth? Do you observe the calving of the deer? Can you number the months that they fulfill, and do you know the time when they give birth, when they crouch to give birth to their offspring, and are delivered of their young? Their young ones become strong, they grow up in the open; they go forth, and do not return to them. “Who has let the wild ass go free? Who has loosed the bonds of the swift ass, to which I have given the steppe for its home, the salt land for its dwelling place? It scorns the tumult of the city; it does not hear the shouts of the driver.

It ranges the mountains as its pasture, and it searches after every green thing. “Is the wild ox willing to serve you? Will it spend the night at your crib? Can you tie it in the furrow with ropes, or will it harrow the valleys after you? Will you depend on it because its strength is great, and will you hand over your labor to it? Do you have faith in it that it will return, and bring your grain to your threshing floor?

“The ostrich’s wings flap wildly, though its pinions lack plumage. For it leaves its eggs to the earth, and lets them be warmed on the ground, forgetting that a foot may crush them, and that a wild animal may trample them. It deals cruelly with its young, as if they were not its own; though its labor should be in vain, yet it has no fear; because God has made it forget wisdom, and given it no share in understanding. When it spreads its plumes aloft, it laughs at the horse and its rider. “Do you give the horse its might? Do you clothe its neck with mane? Do you make it leap like the locust? Its majestic snorting is terrible. It paws violently, exults mightily; it goes out to meet the weapons. It laughs at fear, and is not dismayed; it does not turn back from the sword. Upon it rattle the quiver, the flashing spear, and the javelin. With fierceness and rage it swallows the ground; it cannot stand still at the sound of the trumpet. When the trumpet sounds, it says “Aha!’ From a distance it smells the battle, the thunder of the captains, and the shouting. “Is it by your wisdom that the hawk soars, and spreads its wings toward the south? Is it at your command that the eagle mounts up and makes its nest on high? It lives on the rock and makes its home in the fastness of the rocky crag. From there it spies the prey; its eyes see it from far away. Its young ones suck up blood; and where the slain are, there it is.”

And the Lord said to Job: “Shall a faultfinder contend with the Almighty? Anyone who argues with God must respond.” (Job 38-40:1-2 NRSV)

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Posted in Ancient Near East, Bible, Jewish, Judaism, Old Testament, Religion, Uncategorized, World Religion

Posted by: religionthink | October 14, 2007

The Sense to Know God

Here is a good lecture by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.

The Sense to Know God

Tasting and talking–two things we do many times a day–turn out to be the easiest and quickest means to God realization. We simply need to know what to taste and vibrate. Srila Prabhupada explains in this lecture delivered in Hamburg, Germany, in 1969.

 

visnu-saktih para prokta ksetra-jnakhya tatha para
avidya-karma-samjnanya trtiya saktir isyate
[Cc. Madhya 6.154]

“Lord Visnu’s potency is summarized in three categories–namely, the spiritual potency, the living entities, and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.”
This verse from the Visnu Purana states that the energy of the Supreme Lord (visnu-sakti) is originally spiritual but that it manifests in three ways. It is like the sunshine, the energy of the sun globe. The sunshine is one energy, but it manifests as illumination and heat. Similarly, God has one energy, which is spiritual and which sustains His spiritual abode. And that same energy is manifested in another spiritual form, the ksetra-jna, or marginal energy, which comprises us living entities. Then, avidya-karma-samjnanya trtiya saktir isyate: “Besides these two forms of the Lord’s energy there is a third form, known as avidya, or ignorance, which is based on fruitive activities.” One who is influenced by this energy has to experience the good and bad fruit of his labor. This is the material world. The material world is also an energy of Krsna, or God, but here ignorance prevails. Therefore one has to work. In our original state we haven’t got to work, but when we are in ignorance we have to work.
So, Krsna actually has one energy, the spiritual energy. He is the whole spirit, and the energy emanating from Him is also spiritual. Sakti-saktimator abhedah. From the Vedanta-sutra we learn that the energetic, Lord Krsna, is nondifferent from His energy. Therefore the material energy is also nondifferent from Krsna. In another place in the Vedic literatures it is said, sarvam khalv idam brahma: “Everything is Brahman, spirit.” And in the Bhagavad-gita [9.4] Krsna says, maya tatam idam sarvam jagad avyakta-murtina: “I am expanded as this cosmic manifestation, My impersonal feature.” Mat-sthani sarva-bhutani na caham tesv avasthitah: “Everything is resting on Me, or everything is an expansion of Myself, but personally I am not there.”
This is acintya-bhedabheda, the philosophy of simultaneous oneness and difference of God and His energies. Inaugurated by Sri Caitanya Mahaprabhu, although it is there in the aphorisms of the Vedanta-sutra, this philosophy can satisfy the two classes of philosophers who study the Absolute Truth. One class says that God and the living entities are different, and the other philosophers, the monists, say God and the living entities are one. This acintya-bhedabheda says that God and the living entities are simultaneously one and different. They are one in quality, but different in quantity.
Again we can give the example of the sunshine and the sun globe–the energy and the energetic. In the sunshine there is heat and illumination, and in the sun globe there is also heat and illumination. But the degrees of light and heat are quite different. You can bear the heat of the sunshine, but if you went to the sun globe you could not bear the heat there; it would immediately burn everything to ashes. Similarly, Krsna and the living entities are quantitatively very different.
Krsna is infinite, while we are smaller than the atom. Therefore it is not possible for us to know the Supreme Personality of Godhead by our ordinary sense perception. Atah sri-krsna-namadi na bhaved grahyam indriyaih: [BRS 1.2.234]

 

atah sri-krsna-namadi

na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah

“No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krsna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.” (Bhakti-rasamrta-sindhu 1.2.234)1.2.234] “Krsna isn’t perceivable by our blunt material senses.” The word namadi means “beginning with His name.” With our material senses we cannot understand Krsna’s names or His form or His qualities or His paraphernalia or His activities. It is not possible.
Then how are they to be understood? Sevonmukhe hi jihvadau svayam eva sphuraty adah: “When we render transcendental loving service to the Lord with our senses, beginning with the tongue, the Lord gradually reveals Himself.” Our first business is to engage the tongue in the service of the Lord. How? By chanting and glorifying His name, fame, qualities, form, paraphernalia, and pastimes. This is the business of the tongue. When the tongue is engaged in the service of the Lord, all the other senses will gradually become engaged.
The tongue is the most important sense within the body. Therefore it is recommended that if we want to control our senses we should first control the tongue. Srila Bhaktivinoda Thakura has emphasized this. He describes our present conditioned state as sarira avidya-jal: we are packed up in the network of this material body, and we are just like a fish caught within a net. And not only are we caught in this body; we are also changing this “net” life after life, through 8,400,000 species. In this way we stay caught in the network of ignorance. Then, jodendriya tahe kal: our imprisonment within this network of ignorance is being continued on account of our desire for sense enjoyment. And out of all the senses, Bhaktivinoda Thakura says, the tongue is the most dangerous. If we cannot control the tongue, then the tongue will oblige us to take different types of bodies, one after another. If a person is very much fond of satisfying his tongue by eating flesh and blood, then material nature will give him the facility to regularly taste fresh flesh and blood: he will get the body of a tiger or some other voracious meat-eating animal. And if one does not discriminate in his eating–if he eats all kinds of nonsense, everything and anything–then material nature will give him a hog’s body, in which he will have to accept stool as his food. So much suffering is caused by the uncontrolled tongue.
Therefore, this human body is a great opportunity, because by engaging the tongue in the loving service of the Lord we can advance in Krsna consciousness. We can achieve ultimate realization of God just by engaging the tongue in His service. In other bodies–the cat’s body, the dog’s body, the tiger’s body–we cannot do this. So this human form of life is a great boon to the living entity, who is traveling through the cycle of birth and death, perpetually inhabiting different sorts of bodies. The human body is the opportunity for utilizing the tongue properly and getting out of the clutches of the material nature.
If we can keep our tongue always engaged in chanting the Hare Krsna mantra, we will realize Krsna, because the sound of Krsna’s name is not different from Krsna Himself. Why? Because Krsna is absolute. In the material world, everything is different from its designation. I myself am different from my name and from my body. But Krsna is not like that: Krsna and His name are the same, and Krsna and His body are the same. The rascals cannot understand this. As Krsna says in the Bhagavad-gita [9.11], avajananti mam mudha manusim tanum asritam: “Rascals and fools deride Me when I appear as a human being. They think I am an ordinary human being.” Param bhavam ajananto mama bhuta-mahesvaram: “These rascals do not know what I am. They do not know My transcendental nature and My supreme influence over the entire creation.”
Without understanding Krsna, the fools consider Him an ordinary human being. The word mudha in this verse from the Bhagavad-gita means “rascal.” Yet in spite of this warning, there are so many rascals passing as big scholars. When Krsna orders “Surrender to Me,” the rascals comment, “It is not to Krsna but to the unborn spirit within Krsna that we have to surrender.” They do not know that Krsna is not different from His body, that Krsna is not different from His name, and that Krsna is not different from His fame. Anything pertaining to Krsna is Krsna. These rascals are monists, philosophizing about “oneness,” but as soon as they come to Krsna they immediately try to separate Him from His body or from His name.
But the fact is that Krsna’s name and Krsna are not different. Therefore, as soon as your tongue touches the holy name of Krsna, you are associating with Krsna. And if you constantly associate with Krsna by chanting the Hare Krsna mantra, just imagine how purified you will become simply by this chanting process.
Our tongue also wants very palatable dishes to taste. So Krsna, being very kind, has given you hundreds and thousands of palatable dishes–remnants of foods eaten by Him. And if you simply make this determined vow–“I shall not allow my tongue to taste anything not offered to Krsna and shall always engage my tongue in chanting Hare Krsna”–then all perfection is in your grasp. All perfection. Two simple things: don’t eat anything not offered to Krsna, and always chant Hare Krsna. That’s all.
Variety is the mother of enjoyment, and krsna-prasadam [food offered to Krsna] can be prepared in so many nice varieties. How much enjoyment do you want with your tongue? You can have it simply by eating krsna-prasadam. And the more your tongue becomes purified by tasting krsna-prasadam, the more you’ll be able to relish chanting the Hare Krsna mantra. As Lord Caitanya says, anandambudhi-vardhanam: “Chanting Hare Krsna increases the ocean of transcendental bliss.” We have no experience within this material world of an ocean increasing. If the oceans would have increased, then all the land would have been swallowed up many long, long years ago. But the ocean of transcendental bliss produced by chanting Hare Krsna is always increasing.
The great authority Srila Rupa Gosvami says, “What good is chanting Hare Krsna with one tongue? If I had millions of tongues, then I could chant to my full satisfaction. And what good are these two ears? If I had millions of ears, I could hear Hare Krsna sufficiently.” He’s aspiring to have millions of ears and trillions of tongues to relish the chanting of Hare Krsna. This is an elevated stage, of course, when the chanting is so sweet and melodious that we want to have more ears and more tongues to relish it.
At present, however, we cannot know how relishable the name of Krsna is (atah sri-krsna-namadi na bhaved grahyam indriyaih)
“No one can understand the transcendental nature of the name, form, quality and pastimes of Sri Krsna through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.” (Bhakti-rasamrta-sindhu 1.2.234]). With our present senses we can’t understand the name, form, and qualities of Krsna. Therefore if we try to immediately understand Krsna by looking at His picture, we shall think, “Oh, Krsna is simply a young boy embracing Radharani and the other gopis.” Unless our senses are purified, we shall accept the dealings between Krsna and Radharani as ordinary dealings between a young boy and a young girl. Actually, this is not the fact. Their dealings are completely pure.
In the Caitanya-caritamrta, Srila Krsnadasa Kaviraja Gosvami explains that there is a gulf of difference between the loving affairs of the gopis with Krsna and the ordinary, lustful dealings of human beings. He has compared the gopis’ love for Krsna to gold, and our so-called love here to iron. As there is a great difference between gold and iron, there is a great difference between the loving affairs of the gopis with Krsna and the mundane, lusty affairs between men and women or boys and girls. Love and lust are never equal.
Therefore, to understand Krsna as He is we have to purify our senses. And to do that we should carefully follow the principles of sevonmukhe hi jihvadau: first of all engage in chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Don’t try to understand the loving affairs of Radha and Krsna with your present senses, but simply chant Their holy names: Hare Krsna. Then, when the dust on the mirror of your heart is cleansed away, you will understand everything.

Article sent in by: User “Parprakrti” http://www.stickam.com/profile/amjiva

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Posted in Bhagavad Gita, Hinduism, Indra, Religion, Rig Veda, World Religion

Posted by: religionthink | August 24, 2007

The Evil Inclination is like Amalek

The Evil Inclination is like Amalek

Currently there are well done posts on the good and evil impulse at Yeshua Quest

To view the posts click here

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Posted in Hell, Judaism, Old Testament, Original Sin, Religion, Sheol, Sin

Posted by: religionthink | August 24, 2007

Dragon Slayers: Indra, Marduk, Yahweh, and Baal- A Literary Comparison Part 3

Dragon Slayers: Indra, Marduk, Yahweh, and Baal

A Literary Comparison Part 3 of 4

By, A.D. Wayman

Awake, awake, clothe yourself with splendor. O arm of the LORD! Awake as in days of old, As in former ages! It was you that hacked Rahab in pieces, That pierced the Dragon. It was you that dried up the Sea, The waters of the great deep; that made the abysses of the Sea A road the redeemed might walk.( Isaiah 51:9-10 NJPS)

The Primal Beginning

In contrast to the texts of Indra and Marduk, the texts of Yahweh in Genisis 1, creating order out of chaos is now somewhat tame. This account of the battle with the sea is unlike the violence in the other creation stories and it is due to good reason. Some scholars believe that the text of Genesis 1 was redacted during or just after the Babylonian exile. Here the priestly author wishes to remove all violence from the creation account in contrast to the Epic of Enuma Elish , that we discussed earlier. Here Eloheim issues creation through spoken word, effortlessly, as opposed to fighting a battle. 1

When God began to create heaven and earth the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water God said, Let there be light; and there was light. God saw that the light was good, and God separated the light from the darkness. God called the light Day, and the darkness He called Night. And there was evening and there was morning, a first day. God said, Let there be an expanse in the midst of the water, that it may separate water from water. God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so. God called the expanse Sky. And there was evening and there was morning, a second day. God said, Let the water below the sky be gathered into one area, that the dry land may appear. And it was so. God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good. (Gen 1:1-10 NJPS)

It is also important to note that this text also contrasts with the text of Indra that we viewed in an earlier essay from the Vedas. It was after much suffering and pain that the texts were cleared of violence. We see this transition happing through out religious literature. Not only in the ancient Near East but also from mythology in other parts of the globe.

The Birth of Yahweh

It is impossible to pin point the exact origin of how the idea of Yahweh came about . The end result is multi-cultural Mesopotamian influence. However the text below might give us a clue on one aspect of the formation of Yahweh from the neighbors of Israel. The Ugaric texts, when found recently, has shed new light on the writing styles and themes used in religious literature from that time period. Many times such literature , when cross referenced can show striking similarities to older Hebrew texts. Below we have a deity with a double name being created. El announces “The name of my son is Yw-El [ ].”. Here also we have the double name being used which was common in the Ancient Near east. The attributes of both deities were combined when tribes and states were assimilated into one another. It is appropriate to not the reference of rams , lambs and cattle being slain as a sacrifice requirement.

——-his son(s), Thor [ ]
And Ltpn, God of Mercy, replies: [ ]
“The name of my son is Yw-El [ ].”
And he proclaims the name of Sea [ ].
They reply: “- – – [ ]
Thou art named ‘Lord’ [ ]
I am Ltpn, God [of Mercy, ]
On the hands, thou art named [ ]
Thy name is El’s Darling, [Sea ]
My house of silver which [ ]
In the hands of Aliyan Ba[al ]
A pitcher of wine – – – [ ]
Drive him out from the se[at of his kingship]
[From the dais, the throne,] of his sovereignty
[ ]
And they, even to [ ]
He will smite thee like [ ]
El, sacrifice [ ]
to name [ ]
Slaughter great [and small cattle]
[Kill] oxen and [fallings of rams]
[Yearling bullocks]
[Little] lambs, [kids ]2

Like their neighbors a clear pantheon existed in the literature although denied in the theology. Archeology, along with the literature as uncovered at least a four pantheon. Yahweh and Asherah being at the top level, then those deities who provide assistance or do assigned tasks. Yahweh as El addresses these deities in Psalm 89, and meets with them over the fate of Ahab in I Kings 22:19. On the next level we have the deities of specialties such as the “Nehushtan” or the serpent of healing that was created as an image as raised by Moses in Numbers 21:8-9. The next level would be angles who seem not to make choices but do the bidding of the deity and lastly we have the King and prophets. The king and prophets were seen as intermediaries of the deity and were not viewed as a deity or man god to the extent as for example in Egyptian literature. 3 Such a pantheon also survived among the Canaanites and Babylonians. The “Elohim” in Hebrew literature or “council of the gods” reference the good council of the gods in Babylonian literature where we find them termed as the “Igigi”.4 In the Vedas this pantheon is referred to as “Sadhyas”.5

The Conquest

“When locks are long in Israel, when the people offer themselves willingly— bless the Lord! “Hear, O kings; give ear, O princes; to the Lord I will sing, I will make melody to the Lord, the God of Israel. “Lord, when you went out from Seir, when you marched from the region of Edom, the earth trembled, and the heavens poured, the clouds indeed poured water. The mountains quaked before the Lord, the One of Sinai, before the Lord, the God of Israel. “In the days of Shamgar son of Anath, in the days of Jael, caravans ceased and travelers kept to the byways. The peasantry prospered in Israel, they grew fat on plunder, because you arose, Deborah, arose as a mother in Israel. When new gods were chosen, then war was in the gates. Was shield or spear to be seen among forty thousand in Israel? My heart goes out to the commanders of Israel who offered themselves willingly among the people. Bless the Lord. “Tell of it, you who ride on white donkeys, you who sit on rich carpets and you who walk by the way. To the sound of musicians at the watering places, there they repeat the triumphs of the Lord, the triumphs of his peasantry in Israel. “Then down to the gates marched the people of the Lord. (Jdg 5:2-11 NRSV)

The above text is possibly, one of the best examples of Yahweh the warrior. Here like the other deities we have discussed is using the elements, earthquakes, and in other places fire. Yahweh was viewed as such as the early tribal leagues were conquering the hill country of Palestine. Yahweh is seen as “The rider of the Clouds” and other such names that describe heroic deeds that were performed. Here is a text from Isaiah 51:9-10

Awake, awake, clothe yourself with splendor. O arm of the LORD! Awake as in days of old, As in former ages! It was you that hacked Rahab in pieces, That pierced the Dragon. It was you that dried up the Sea, The waters of the great deep; that made the abysses of the Sea A road the redeemed might walk.

It was quite easy to identify with such a deity, but as in the Vedas and in the Babylonian texts, the warrior god Yahweh would transform into a small still voice as his followers settled down in communities and took to agriculture. This change occurs in the literature in I kings 19. Through out the literature of this time period Yahweh is routinely infused with attributes of his rival Baal. This confrontation comes to a head when we read the text of I Kings 18.

Yahewh and the Serpent

As Indra and Marduk waged battles to bring order to the universe to Yahweh. Many texts throughout Jewish literature is filled with the Holy war motif. From Judges 4 – 5, the Psalms to the texts written by Habakkuk we find Yahweh the warrior , rider of the clouds slaying his enemies and ruling from his holy mountain. In order to keep a common theme we will address the text of Yahweh’s fight with the dragon Yam or the sea. The text below is one of the older holy war hymns attributed to the works of the warrior god Yahweh.

I will sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea. The LORD is my strength and might; He is become my deliverance. This is my God and I will enshrine Him; The God of my father, and I will exalt Him. The LORD, the Warrior — LORD is His name! Pharaoh’s chariots and his army He has cast into the sea; And the pick of his officers Are drowned in the Sea of Reeds. The deeps covered them; They went down into the depths like a stone. Your right hand, O LORD, glorious in power, Your right hand, O LORD, shatters the foe! In Your great triumph You break Your opponents; You send forth Your fury, it consumes them like straw. At the blast of Your nostrils the waters piled up, The floods stood straight like a wall; The deeps froze in the heart of the sea. The foe said, “I will pursue, I will overtake, I will divide the spoil; My desire shall have its fill of them. I will bare my sword — My hand shall subdue them.” You made Your wind blow, the sea covered them; They sank like lead in the majestic waters. Who is like You, O LORD, among the celestials; Who is like You, majestic in holiness, Awesome in splendor, working wonders! You put out Your right hand, The earth swallowed them. In Your love You lead the people You redeemed; In Your strength You guide them to Your holy abode. The peoples hear, they tremble; Agony grips the dwellers in Philistia. Now are the clans of Edom dismayed; The tribes of Moab — trembling grips them; All the dwellers in Canaan are aghast. (Ex 15 1b-15 NJP)

The text above loaded with imagery was not only about the crossing of the sea of reeds and the destruction of the pursuing Egyptian army. The imagery and metaphors above speak of the cosmic battle and is echoed in the Canaanite Baal Epic. 6

In the next and final essay in this series we will look at some literature from the Ugarit and discuss the similarities of the Canaanite pantheon and compare such texts as the Baal Epic to the literature that we have previously viewed. It is hoped that such similarities of the warrior gods Indra, Marduk, Yahweh, and Baal can be highlighted in this manner. Many times the public do not have access to these texts or one never takes the time to read such literature and settles for the traditional explanations. However, when one digs deeper in this type of literature, we realize that just when we thought we were alone were are in fact united with the world.

1. Armstrong, Karen. The Great Transformation. Anchor Books, New York, NY. 2007. pg.209.

2. Gordon, Cyrus , Ugarit and Minoan Crete: The bearing of their texts on the Origins of Western Culture. New York: W.W. Norton & Co., 1966. pg.61

3. Edelman, Diana. The Triumph of Elohim. Kok Pharos Publishing House Kampen, Netherlands 1996. pg. 27-45

4. Sandars, Nancy K. Poems of Heaven and Hell from Ancient Mesopotamia. New York: Penguin, 1971. “Enuma Elish”. Tablet 1.

5. Griffith, Ralph T.H. Rig Veda Book 10 Hym 90 http://www.hinduwebsite.com/sacredscripts/

6. Cross, Frank. Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel. Harvard University Press. Cambridge, Massachusetts 1997. pg. 117-125

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