ANAT.
(H)anat (akkadisch), ‘nt (ugaritisch+fenicisch).
West-Semietische godin, die genoemd wordt bij het
verschijnen van amorietische stammen rond 2000 v.C. Haar naam is identiek aan
de naam van de stad (H)anat of ‘anat aan de midden-Eufraat en zij wordt
verbonden met de stam van ‘Anah (KAI 202 = TSSI II,5 A2). In het akkadisch
wordt deze stam ḥana genoemd in het 2e en 1e millennium
v.C.
In de literatuur van Ugarit is Anat de lotgenoot van Baal,
de god van het onweer. Zij wordt geacht de wolken te verzamelen, maar ook om
de dauw te verspreiden, hetgeen aanleiding geeft om haar naam te verbinden
aan het grondwoord ‘an, waar het zelfstandig naamwoord ‘anan = “wolk” vandaan
komt. De cultus van Anat verspreidt zich in het 2e millennium v.C
over grote delen van Syro-Palestina en Egypte. Zij blijft aanwezig tot aan de
hellenistische periode in sommige fenicische kringen.
Bij het begin van de 7e eeuw v.C wordt de godin
vereerd op Cyprus te Idalion (RES 453, 1210) en te Lapethos, waar zij
geassimileerd is met Athene en de bijnaam “toevluchtsoord van de levenden”
krijgt (= m‘z ḥym , KAI 42).
In Egypte wordt Anat geassimileerd met Isis. In Carthago
en Hadrumetum komt ‘nt voor in een paar persoonsnamen (Benz, Names, p.382).
Verder zien we Anat verschijnen in het verdrag van Baal I van Tyrus en Anat
wordt ook genoemd in Elephantine (AP 22.125). In die laatste plaats komt
tevens een Anat-Yahvé voor (AP 44.3). Bij Anatram van Delos (ID 2314) zijn we
al wat verwijderd van de eigenlijke naam Anat. Wellicht komt de naam ook
verscholen voor in:
- ‘wnt’dy bl = goddelijk kantoor van Bel (Palmyra RTP 37);
- ‘Atta’ zit in de naam Atargis (‘tr‘t’/b in aramees).
Literatuur:
- Dictionnaire
de la civilisation Phénicienne et Punique, E.Lipinski, Brepols, 1992.
- I rapporti
politici di Tiro con l’Assiria alla luce del trattato tra Assarhaddon e Baal,
G.Pettinato, RSF III > Anati (M.35.9).
BK 86. De eerste heldendichten, Midden-Oosterse mythen
door o.a. Piers Vitebsky, 1997.
blz 99: “Een ander belangrijk element in de cyclus is
Baäl’s relatie met de godin Anat. Als zijn trouwe en slagvaardige zus steunde
ze zijn eis om een paleis te mogen bouwen en redde ze hem uit de klauwen van
de dood. Andere verbrokkelde teksten beschrijven in zeer erotische stijl haar
als zijn geliefde.......”
BK 51.
Near Eastern Mythology, John Gray, 1969+1982.
Blz 81:
“The goddess proves her vitality by herding ‘young men’ into her temple and
indulging in a bloodbath…. The bloody work done, the redoubtable goddess
cleans and desanctifies the temple and with truly divine aplomb turns to her
own toilet:
‘She scoops up water and washes,
Even dew of heaven, the fatness of the earth,
The rain of Him who mounts the Clouds.
The dew which is poured forth by the stars;
She beautifies herself with snailpurple,
Drawn from a thousand tracts of the sea.’
…….. the
text may reflect the seasonal transition from the cult of Sea to that of Baal
at the end of summer, the sea-faring season.”
BK 37. Phoenicia and the Phoenicians, Dimitri
Baramki, Beirut
1961.
Blz 49:
uit Obermann, Ugaritic Mythology: Hymns Invitation to Anat:
‘Ye
(shall) put a gem on her breast:
As a token of the love of Aliyan Baal,
Of the loyal(ty)? Of Pidriya, daughter of Ar,
Of the devotion of Tilliya, daughter of Rabb,
Of the love of Arsiya, daughter of Ya’buddar,
Like stewards then do ye enter:
At the feet of Anat crouch ye and fall down,
Prostrate youselves and honor her.’
Blz 57:
“Anat eventually arrived at the abode of the dead inside the earth and found
the bdy of Aliyan (Baal). She carried it to heights of Saphon, where she
buried hem, and sacrified to him. She then sought out Mot and implored to
restore Aliyan to life, but he refused. She lay hold of Mot and killed him.”
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ANAT.
(H) anat
(Akkadian), ‘nt (+ Ugaritic Phoenician).
West
Semitic goddess, called upon the appearance of Amorite tribes around 2000
B.C. Her name is identical to the name of the city (H)anat or anat the
mid-Euphrates and is connected to the tribe of ‘Anah (KAI = 202 TSSI II, 5 A2). In
Akkadian called this tribe ḥana in the 2nd and 1st millennium BC.
In the
literature of Ugarit Anat is the companion of Baal, the god of thunder. She
is supposed to gather the clouds, but also to spread the dew, giving rise to
her name connected to the root word 'an, where the noun ‘anan = "cloud" comes from. The
cult of Anat spreads in the 2nd millennium B.C over large parts of
Syro-Palestine and Egypt.
It remains up to the Hellenistic period in some Phoenician circles.
At the
beginning of the 7th century BC, the goddess worshiped in Cyprus at Idalion
(RES 453, 1210) and Lapethos, where she is getting assimilated with Athena and
gets the nickname "refuge of the living" (= m'z hym, KAI 42).
In Egypt
Anat assimilated with Isis. In Carthage and Hadrumetum
is ‘nt used for a few personal names (Benz, Names, p.382). Furthermore, we
see Anat in the treaty of Baal I of Tyre and
Anat is also mentioned in Elephantine (AP 22
125). In the latter location will also be an Anat-for Yahvé (AP 44.3). When
Anatram of Delos (ID 2314) appeared, we have already removed somewhat away of
the actual name Anat. Perhaps the name is also tucked in for:
- 'Wnt'dy
bl = divine office, call (RTP Palmyra 37);
- 'Atta'
is in the name Atargis (tr't '/ b in Aramaic).
Literature:
- Dictionnaire
de la civilization Phénicienne et Punique, E.Lipinski, Brepols, 1992.
- I rapporti
politicians di Tiro con l'Assiria alla luce del trattato tra Assarhaddon e
Baal G.Pettinato, RSF III> Anati (M.35.9).
BK 86.
The first epics, Middle Eastern myths by Piers Vitebsky, 1997.
P. 99:
"Another important element in the cycle is Baal's relationship with the
goddess Anat. As his loyal and decisive sister she supported his demand to be
allowed to build a palace and saved him from the clutches of death. Other
texts describe fragmented in very erotic style her as his lover .......
"
BK 51.
Near Eastern Mythology, John Gray, 1969+1982.
p. 81:
“The goddess proves her vitality by herding ‘young men’ into her temple and
indulging in a bloodbath…. The bloody work done, the redoubtable goddess
cleans and desanctifies the temple and with truly divine aplomb turns to her
own toilet:
‘She scoops up water and washes,
Even dew of heaven, the fatness of the earth,
The rain of Him who mounts the Clouds.
The dew which is poured forth by the stars;
She beautifies herself with snailpurple,
Drawn from a thousand tracts of the sea.’
…….. the
text may reflect the seasonal transition from the cult of Sea to that of Baal
at the end of summer, the sea-faring season.”
BK 37. Phoenicia and the Phoenicians, Dimitri
Baramki, Beirut
1961.
p. 49:
uit Obermann, Ugaritic Mythology: Hymns Invitation to Anat:
‘Ye
(shall) put a gem on her breast:
As a token of the love of Aliyan Baal,
Of the loyal(ty)? Of Pidriya, daughter of Ar,
Of the devotion of Tilliya, daughter of Rabb,
Of the love of Arsiya, daughter of Ya’buddar,
Like stewards then do ye enter:
At the feet of Anat crouch ye and fall down,
Prostrate youselves and honor her.’
p. 57:
“Anat eventually arrived at the abode of the dead inside the earth and found
the body of Aliyan (Baal). She carried it to heights of Saphon, where she
buried hem, and sacrified to him. She then sought out Mot and implored to
restore Aliyan to life, but he refused. She lay hold of Mot and killed him.”
Een beetje dubbel.
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