20,338
回編集
差分
ナビゲーションに移動
検索に移動
ページの作成:「'''シャプシュ''' (špš [šapšu]) は、ウガリット神話に登場する太陽神。女神とされる。名前の語源はバビロニア神話の…」
'''シャプシュ''' (špš [šapšu]) は、[[ウガリット神話]]に登場する[[太陽神]]。女神とされる。名前の語源は[[バビロニア神話]]の太陽神・[[シャマシュ]]と共通。
彼女は、天空を行き世界の全てを照覧する神であり、特に神話では物語の重要な転換点に現れて神々に助言をし、物語の進行を促す役割を演じる。
『バアルとアナト』の神話では、常に[[バアル]]の味方である数少ない神の一人である。[[アナト]]の懇願を聞き届けて殺されたバアルの体を探し出した。そしてバアルが復活してのち、バアルとの争いを続けようとした[[モート]]に「これ以上戦うつもりなら[[エール (神)|イル]]があなたから王権を取り上げるだろう」と脅迫した。モートはこれに恐れをなし、自主的にバアルにも王権を認める発言をして、手を引いた。
== 参考文献 ==
* 池上正太 著『オリエントの神々』 [[新紀元社]]、2006年、196頁。
*谷川政美 著『ウガリトの神話 バアルの物語』 [[新風舎]] 1998年
{{Short description|Canaanite solar deity}}
{{Middle Eastern deities}}
'''Shapash''' ([[Ugaritic]]: 𐎌𐎔𐎌 ''špš'', "sun"), alternatively written as '''Shapshu''' or '''Shapsh''', was a [[Canaan]]ite [[Solar deity|sun goddess]]. She also served as the royal messenger of the high god [[El (deity)|El]],<ref name="Frayne, D. R., and Stuckey, J. H.">{{cite book |title=A Handbook of Gods and Goddesses of the Ancient Near East: Three Thousand Deities of Anatolia, Syria, Israel, Babylonia, Assyria, and Elam |author=Frayne, D. R. & Stuckey, J. H. |year=2021 |location=US |publisher=Eisenbrauns |isbn=1575068370}}</ref>{{rp|323}} her probable father.{{efn|name=fn1}} Her most common epithets in the Ugaritic corpus are ''nrt 'ilm špš'' ("Shapash, lamp of the gods", also translated as "torch" or "luminary" of the gods by various authors), ''rbt špš'' ("great lady Shapash"), and ''špš 'lm'' ("eternal Shapash").<ref name="Rahmouni, A.">{{cite book |title=Divine Epithets in the Ugaritic Alphabetic Texts |author= Rahmouni A., J. N. Ford trans. |year=2007 |publisher=Brill |isbn= 9004157697}}</ref> In the pantheon lists KTU 1.118 and 1.148, Shapash is equated with the [[Akkadian language|Akkadian]] [[Shamash|<sup>d</sup>šamaš]].<ref name="Wyatt, Nicolas">{{cite book |title=Religious Texts from Ugarit: 2nd Edition |author=Wyatt, Nicolas |year=2002 |publisher=Sheffield Academic Press |isbn= 0826460488}}</ref>{{rp|361–362}}
==Cult==
Unlike [[Shamash]] or [[Utu]] in Mesopotamia, but like [[Shams (goddess)|Shams]] in Arabia, Shapash was a female solar deity. In addition to attestations in Ugaritic texts, [[Amarna letter EA 323]] uses the [[Sumerogram]] for the sun deity, <sup>d</sup>UTU, as a feminine noun (''ša tiram <sup>d</sup>UTU'', line 19);<ref name="Ref03" />{{rp|115, n111}} given the letter's provenance with [[Yidya]] of [[Ashkelon]] it may refer to Shapash. Similarly, the letter EA 155 from [[Abimilki]] of [[Tyre, Lebanon|Tyre]] to the [[Pharaoh]] includes a feminine <sup>d</sup>UTU (''LUGAL <sup>d</sup>UTU darītum'', lines 6, 44).<ref>Grave, C. (1982). ''Northwest Semitic ṣapānu in a Break-up of an Egyptian Stereotype Phrase in EA 147.'' Orientalia, 51(2), 161-182.</ref>{{rp|180, n110}} Old Akkadian names such as Tulid-Šamši (''Šamaš-gave-(me-)birth''){{efn|name=fn2}} and Umma-Šamaš (''Šamaš-is-my-mother'') might indicate a female sun goddess tradition in 3rd millennium BCE Mesopotamia, derived from a [[Northwest Semitic languages|Northwest Semitic]] solar goddess.<ref>Roberts, J. J. (1972). ''The earliest semitic pantheon: a study of the Semitic deities attested in Mesopotamia before Ur III.'' Johns Hopkins University Press. Pg 52 and notes 425 & 426 on pg 114</ref>
===In Ugarit===
Shapash was a major deity in [[Ugarit]]ic religion. In a letter to the king of Ugarit (KTU 2.42), Shapash (as ''špš 'lm'') is named second in a formulaic list of deities, behind only [[Baal]].<ref>Knapp, A. B. (1983). ''An Alashiyan Merchant at Ugarit.'' Tel Aviv, 10(1), 38-45.</ref><ref name="Azize, Joseph">{{cite book |title=The Phoenician Solar Theology |author=Azize, Joseph |year=2005 |publisher=Gorgias Press |isbn= 1593332106}}</ref>{{rp|131}} Evidence from offering lists suggests that Shapash was one of the principal gods receiving sacrifices at Ugarit. She is given the divine epithet ''pgr'', relating to her role during the 'night of ''Šapšu pgr wṯrmnm''' (Shapash, the 'funerary offering', and the 'sovereigns'),<ref name="Ref02" />{{rp|347}} and she receives a series of offerings during the ceremony of royal accession in KTU 1.161.<ref name="Schmidt, Brian B.">{{cite book |title=Israel's Beneficent Dead: Ancestor Cult and Necromancy in Ancient Israelite Religion and Tradition |author=Schmidt, Brian B. |year=1996 |publisher=Eisenbrauns |isbn= 978-1-57506-008-8 }}</ref>{{rp|52, 106–108}} She is also known from divinatory-oracular (KTU 1.78) and magical texts (e.g. KTU 1.100).<ref name="Ref02" />{{rp|322}}
[[Theophoric names]] relating to Shapash are numerous at Ugarit, including 66 individual names; the Hurrian sun deity [[Šimige]] also appears nine times. Her name is the fourth most common seen in personal names, behind the names of [[Baal]], [[El (deity)|El]], and [[Resheph]].<ref>van Soldt, Wilfred H. (2016) ''Divinities in Personal Names at Ugarit, Ras Shamra''. Ougarit 24, études ougaritiques 4, 95ff. [https://www.academia.edu/31959959/Divinities_in_Personal_Names_at_Ugarit_Ras_Shamra_Ougarit_24_%C3%A9tudes_ougaritiques_4_95ff At academia.edu]</ref>
Shapash is not known to have a consort in the Ugaritic corpus, but the figure of ''ủm.pḥl.pḥlt'' in the incantation text KTU 1.100 addresses her as ''ủmh'', ("mother").<ref name="del Olmo Lete, Gregorio">{{cite book |title=Incantations and anti-witchcraft texts from Ugarit |author=del Olmo Lete, Gregorio |year=2014 |publisher=Walter de Gruyter GmbH & Co KG |isbn= 1614516278}}</ref>{{rp|197}}
Several incantation texts are known to invoke Shapash. In the incantation KTU 1.100, a character referred to as 'the mother of the stallion and the mare' (''ủm.pḥl.pḥlt'') calls to Shapash (her 'mother', though this may be meant in an honorific sense) for assistance in a matter relating to snakebite, as her children are apparently in danger. Shapash acts as an arbitrator between the mother and the gods, visiting ten different deities in their dwellings until arriving at the fortress of the god Ḥoranu, who is the first to take any action in response. Ḥoranu then gathers various plants and is able to defeat the serpents and prevent the death of the mother's offspring; the incantation ends with a marriage between Ḥoranu and the mother, apparently on the condition that he share this magical knowledge with her.<ref name="del Olmo Lete, Gregorio"/>{{rp|188–204}} Writing on the edge of the tablet describes this as a 'spell against the bite of a snake'.<ref name="Wyatt, Nicolas" />{{rp|378–387}} In KTU 1.82, another incantation against snakebite, Shapash is one of three benign gods (along with Baal and Anat) invoked to protect the victim from the depredations of Tunnan, [[Resheph]], Mot, various serpents, and the creatures of Ḥoranu.<ref>Spronk, Klass. (1999), "The Incantations" [in:] ''Handbook of Ugaritic Studies'', 270-286</ref><ref name="del Olmo Lete, Gregorio" />{{rp|111}} A further incantation invoking Shapash is KTU 1.107, where she and Ḥoranu appear early in the text. She inquires after a boy who has been bitten by a snake and the speaker calls upon her to remove the venom.<ref name="del Olmo Lete, Gregorio" />{{rp|157–164}}
The 17th-15th century BCE cylinder seal AO 20138{{efn|Musée de Louvre: https://collections.louvre.fr/en/ark:/53355/cl010144854}} depicts a female deity radiating wave-like solar rays, thought to be either Shapash or the Hittite [[Sun goddess of Arinna]].<ref>Parrot, A. (1951). ''Cylindre hittite nouvellement acquis (AO 20138)''. Syria, 28(Fasc. 3/4), 180-190.</ref> Azize favours an identification of the figure as Shapash due to the absence of the Sun Goddess of Arinna's characteristic headgear and the presence of two mountain peaks he interprets as the twin peaks of [[Jebel Aqra|Mount Sapan]].<ref name="Azize, Joseph" />{{rp|133}}
===In Bronze Age Syria===
A pair of solar deities were worshipped at [[Ebla]], whose names were written using Sumerograms: <sup>d</sup>UTU and his consort <sup>d</sup>UTU.SAL. The native Eblaite names for these deities remain unknown, though the Iron Age [[Aramaic]] [[Sefire steles]] refer to the consort of Samaš as ''Nur(u)'' ("luminary"), possibly corresponding to ''nrt 'ilm špš'', the most common epithet of Shapash.<ref name="Ref01" />{{rp|213–214}} <ref>Dupont-Sommer, A. (1960). [https://www.persee.fr/doc/mesav_0398-3587_1960_num_15_1_1129 *Les inscriptions arameennes de Sfire (Steles I et II).*] Mémoires présentés par divers savants étrangers à l’Académie, 15(1), 197-349, pg 215</ref> No theophoric names referring to Shapash are known from Ebla; the individual whose name was translated by Pettinato as [[Ibbi-Sipish]] is now considered to be translated more accurately as ''Ibbi-Zikir'', with Zikir being a deity unknown outside of theophoric names.<ref name="Ref01" />{{rp|214}}
While at least one deity is known under the Sumerogram <sup>d</sup>UTU at [[Emar]], their native name, gender, and affiliations to other Syrian deities remain unclear.<ref>Beckman, G. (2002). The Pantheon of Emar. Agade. [https://deepblue.lib.umich.edu/bitstream/handle/2027.42/77414/EmarPanth.pdf?sequence=1At deepblue.lib.mich.edu]</ref>
===In Iron Age Phoenicia===
The sun god in iron age [[Phoenicia]] is consistently written as ''šmš'' ([[Phoenician language|Phoenician]]: 𐤔𐤌𐤔), rather than ''špš'', and is attested in both male and female forms. A seventh century BCE Phoenician bowl from the [[Etruscan civilization|Etruscan]] Bernadini tomb at [[Palestrina]] and the 'Phoenician Ivory of Shapash'<ref>Hopkins, C. (1965). ''Astrological interpretations of some Phoenician bowls.'' Journal of Near Eastern Studies, 24(1/2), 28-36.</ref> both depict a female sun goddess, though the sun cult at [[Baalbek]] centred on a male deity. Azize suggests that cultural influence from Mesopotamia or the Greek cult of [[Helios]] may have led to identification of the god as male.<ref name="Azize, Joseph" />{{rp|193}}
Funerary inscriptions such as the 6th century BCE [[Eshmunazar II sarcophagus]] make reference to ''tḥt šmš'', "life under the sun", interpreted as referring to ephemeral life on the Earth, but also an eternal sun (''šmš 'lm'', recalling the epithet ''špš 'lm'') as on the [[Byblian royal inscriptions|Shipitbaal inscription]] from [[Byblos]], a symbol of eternity and the relation between the living and the dead.<ref name="Azize, Joseph" />{{rp|161–165}}
A month named ''zbḥ šmš'' ("sacrifice for the sun/Šmš") is attested at 5th/6th century BCE [[Pyrgi]] in [[Latium]], 300 BCE [[Kition]], and 3rd century BCE [[Larnakas tis Lapithou]] in [[Cyprus]]. In one of the Phoenician [[Pyrgi Tablets|texts at Pyrgi]], line 4-5 reads '[Thebarie Velanus, king of Kisry] in the month of the sacrifice of the Sun, as a gift to her temple...'.<ref name="Ref03" />{{rp|104}}<ref name="Azize, Joseph" />{{rp|183–185}}
In the second century CE, [[Pausanias (geographer)|Pausanias]] reports a conversation with a [[Sidon]]ian in [[Aegium]] who referred to the sun as [[Apollo]], and described them as being the father and sole parent of [[Asklepios]] while contrasting Greek and Phoenician notions of the gods.<ref>Pausanias, ''Description of Greece'' 7.23.7. [https://www.theoi.com/Text/Pausanias7B.html At theoi.com].</ref>
==In Myth==
{{Main|Baal Cycle}}
The first appearance of Shapash in the [[Baal Cycle]] is in KTU 1.2 iii, where she brings [[Attar (god)|Aṯtar]] the news of [[Yam (god)|Yam's]] accession to the kingship by the will of El, and may warn him of the possible consequences if he opposes El's decision and attempts to claim the throne for himself. Page interprets her role in this scene as that of a voice of moderation who successfully prevents conflict between Aṯtar and Yam.<ref name="Hugh Rowland Page, Jr.">{{cite book |title=The Myth of Cosmic Rebellion: A Study of its Reflexes in Ugaritic and Biblical Literature |author=Page, Hugh Rowland Jr. |year=1996 |publisher=Brill |isbn= 9004105638 |pages= 82}}</ref>
Later in the Epic, KTU 1.4 viii 21-27, Baal instructs his emissaries to travel to deliver a message to [[Mot (god)|Mot]] in the netherworld by joining Shapash on her journey there. Here, she is shown to act as a bridge between the worlds of the living and the dead.
After [[Anat]] discovers [[Baal|Baal's]] body in KTU 1.6 i 8-18, she begins to weep, at which point Shapash helps Anat lift his body onto her shoulder so that she can carry it to [[Jebel Aqra|Mount Sapan]] for burial. Shapash's assistance to Anat here may reflect her compassionate personality or may be a result of Anat finding his body at the entrance to the underworld,{{efn|name=fn3}} a location which Shapash travels through on her daily journey. Anat may even ask Shapash to burn bright ('''išḫn'') in order to illuminate the underworld while they retrieve Baal's corpse.<ref name="Smith, Mark S.">{{cite book |title=The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts |author=Smith, Mark S. |year=2003 |publisher=Oxford University Press |isbn= 0195167686 }}</ref>{{rp|127}}
In KTU 1.6 column iii, El rejoices at his dream that Baal is still alive. Through Anat, he commands Shapash to search for the god. When Baal and Mot are locked in their final confrontation in column vi, neither is able to gain the upper hand over the other. Shapash intervenes, warning Mot that El has designated Baal as monarch. Mot is so frightened at the idea of going against the will of El or offending Shapash{{efn|name=fn4}} that he concedes the kingship to Baal, ending the conflict. The final lines of the Epic, KTU 1.6 iv 45-54, consist of a hymn to Shapash. In this hymn, the gods and the ''rpum'' (suggested to be a group of semi-divine ancestral figures)<ref name="Pitard, Wayne">Pitard, Wayne (1999), "The Rpum Texts" [in:] ''Handbook of Ugaritic Studies'' 259-269</ref> are 'under' Shapash, likely referring to their position beneath the sun when Shapash is illuminating the living world and the underworld respectively.<ref>Wiggins, Steve A. (1996), "Shapsh, lamp of the gods." [in:] ''Ugarit, religion and culture'': 327-350. [https://www.academia.edu/1307034/Shapsh_Lamp_of_the_Gods ''At academia.edu'']</ref><ref name="Wyatt, Nicolas" />{{rp|34–146}}
The closing lines (49-54) of the hymn suggest an association with the deity [[Kothar-wa-Khasis]], but translations of the nature of this association vary wildly between authors. Many older translations include lines such as 'Kôṯaru, your companion', but Wyatt translates 'Kothar-and-Hasis, steer (the bark)! Pilot (the ship), Kothar-and-Hasis!', presuming the existence of a solar barque,<ref name="Wyatt, Nicolas" />{{rp|145}} and Rahmouni prefers 'Kôṯaru, your spellcaster/And Ḫasīsu, your expert (in magic)'.<ref name="Rahmouni, A." />{{rp|201}} Coogan and Smith's translation is close to that of Rahmouni: 'Kothar is your magician, and Hasis your diviner'.<ref name="Coogan, Michael, and Smith, Mark S.">{{cite book |title=Stories from Ancient Canaan, Second Edition |author=Coogan, Michael, and Smith, Mark S. |year=2012 |publisher=Westminster/John Knox Press |isbn= 0664232426}}</ref>
==In the Bible==
The word שֶׁ֣מֶשׁ (''shemesh'') is one of a few dual-gendered words in [[Hebrew]], appearing in the Old Testament as both a masculine (e.g. in [[Book of Genesis|Genesis]] 19:23) and, less frequently, feminine (e.g. [[Book of Judges|Judges]] 19:14) noun.<ref>[[Strong's Concordance|Strong's]] H8121; https://www.blueletterbible.org/lexicon/h8121/kjv/wlc/0-1/</ref> [[Malachi]] 4:2 uses the imagery of the שֶׁ֣מֶשׁ צְדָקָ֔ה (''shemesh sedaqah'', "sun of righteousness", fem.) on the event of God's Epiphany, and cases such as this have been used to suggest that Canaanite solar worship was incorporated into the worship of [[Yahweh]].<ref name="Taylor, Glen">{{cite book |title=Yahweh and the sun: biblical and archaeological evidence for sun worship in ancient Israel. |author=Taylor, Glen |year=1993 |publisher=A&C Black |isbn= 1850752729 }}</ref>{{rp|213–215}} However, Day notes that solar language being applied to Yahweh is not the same as Yahweh being equated with the sun, and there are no Hebrew names combining Yahweh and ''shemesh'', in contrast to those combining the names of Yahweh and El or Baal. He does consider it possible that the character of [[Samson]] may reflect a tradition of a solar hero, based on the etymology of his name, his birthplace near Beth-Shemesh, details of [[Psalm 19]], and the similarity between Samson's seven locks of hair and the depictions of Helios with seven rays emerging from his head.<ref name="Day, John">{{cite book |title=Yahweh and the Gods and Goddesses of Canaan |author=Day, John |year=2001 |publisher=Sheffield Academic Press |isbn= 0826468306 }}</ref>{{rp|156–163}}
Worship of the Sun is condemned in [[Book of Ezekiel|Ezekiel]] 8:16-18. Horses and chariots dedicated to the sun are mentioned in [[Books of Kings|2 Kings]] 23:11 where they are destroyed by [[Josiah]].
==See also==
{{Portal|Mythology|Asia}}
* [[Shamash]]
* [[Shams (deity)]]
* [[Yarhibol]]
* [[Malakbel]]
* [[List of solar deities]]
==Notes==
{{notelist|refs=
{{efn|name=fn1|See Anat's address to Shapash in KTU 1.6 iv 10; ''ḥtkk'' 'father, sire' may be being used here in the honorific sense. See Rahmouni, 2007 pg 369}}
{{efn|name=fn2|From Ur III tablet that can be viewed at CDLI P416456 }}
{{efn|name=fn3|See KTU 1.6 ii 20, ''šd [šḥl] mmt'', 'field [of the shore] of Mot's realm (?)' as discussed in Wiggins, 1996 pg 332}}
{{efn|name=fn4|See Wyatt, 2002 pg 143 note 117 for the latter interpretation}}
}}
==References==
{{Reflist|refs=
<ref name="Ref01">Stieglitz, Robert R. (2002), "Divine Pairs in the Ebla Pantheon" [in:] ''Eblaitica: Essays on the Ebla Archives and Eblaite Language''</ref>
<ref name="Ref02">del Olmo Latte, Gregorio. (1999), "The Offering Lists and the God Lists" [in:] ''Handbook of Ugaritic Studies'', 305-352</ref>
<ref name="Ref03">Bonnet, C. (1989). ''Le dieu solaire Shamash dans le monde phénico-punique''. Studi epigrafici e linguistici sul Vicino Oriente antico, (6) 97-115</ref>
}}
{{Myth-stub}}
{{DEFAULTSORT:しやふしゆ}}
[[Category:中東]]
[[Category:カナン神話]]
[[Category:女神]]
[[Category:太陽女神]]
彼女は、天空を行き世界の全てを照覧する神であり、特に神話では物語の重要な転換点に現れて神々に助言をし、物語の進行を促す役割を演じる。
『バアルとアナト』の神話では、常に[[バアル]]の味方である数少ない神の一人である。[[アナト]]の懇願を聞き届けて殺されたバアルの体を探し出した。そしてバアルが復活してのち、バアルとの争いを続けようとした[[モート]]に「これ以上戦うつもりなら[[エール (神)|イル]]があなたから王権を取り上げるだろう」と脅迫した。モートはこれに恐れをなし、自主的にバアルにも王権を認める発言をして、手を引いた。
== 参考文献 ==
* 池上正太 著『オリエントの神々』 [[新紀元社]]、2006年、196頁。
*谷川政美 著『ウガリトの神話 バアルの物語』 [[新風舎]] 1998年
{{Short description|Canaanite solar deity}}
{{Middle Eastern deities}}
'''Shapash''' ([[Ugaritic]]: 𐎌𐎔𐎌 ''špš'', "sun"), alternatively written as '''Shapshu''' or '''Shapsh''', was a [[Canaan]]ite [[Solar deity|sun goddess]]. She also served as the royal messenger of the high god [[El (deity)|El]],<ref name="Frayne, D. R., and Stuckey, J. H.">{{cite book |title=A Handbook of Gods and Goddesses of the Ancient Near East: Three Thousand Deities of Anatolia, Syria, Israel, Babylonia, Assyria, and Elam |author=Frayne, D. R. & Stuckey, J. H. |year=2021 |location=US |publisher=Eisenbrauns |isbn=1575068370}}</ref>{{rp|323}} her probable father.{{efn|name=fn1}} Her most common epithets in the Ugaritic corpus are ''nrt 'ilm špš'' ("Shapash, lamp of the gods", also translated as "torch" or "luminary" of the gods by various authors), ''rbt špš'' ("great lady Shapash"), and ''špš 'lm'' ("eternal Shapash").<ref name="Rahmouni, A.">{{cite book |title=Divine Epithets in the Ugaritic Alphabetic Texts |author= Rahmouni A., J. N. Ford trans. |year=2007 |publisher=Brill |isbn= 9004157697}}</ref> In the pantheon lists KTU 1.118 and 1.148, Shapash is equated with the [[Akkadian language|Akkadian]] [[Shamash|<sup>d</sup>šamaš]].<ref name="Wyatt, Nicolas">{{cite book |title=Religious Texts from Ugarit: 2nd Edition |author=Wyatt, Nicolas |year=2002 |publisher=Sheffield Academic Press |isbn= 0826460488}}</ref>{{rp|361–362}}
==Cult==
Unlike [[Shamash]] or [[Utu]] in Mesopotamia, but like [[Shams (goddess)|Shams]] in Arabia, Shapash was a female solar deity. In addition to attestations in Ugaritic texts, [[Amarna letter EA 323]] uses the [[Sumerogram]] for the sun deity, <sup>d</sup>UTU, as a feminine noun (''ša tiram <sup>d</sup>UTU'', line 19);<ref name="Ref03" />{{rp|115, n111}} given the letter's provenance with [[Yidya]] of [[Ashkelon]] it may refer to Shapash. Similarly, the letter EA 155 from [[Abimilki]] of [[Tyre, Lebanon|Tyre]] to the [[Pharaoh]] includes a feminine <sup>d</sup>UTU (''LUGAL <sup>d</sup>UTU darītum'', lines 6, 44).<ref>Grave, C. (1982). ''Northwest Semitic ṣapānu in a Break-up of an Egyptian Stereotype Phrase in EA 147.'' Orientalia, 51(2), 161-182.</ref>{{rp|180, n110}} Old Akkadian names such as Tulid-Šamši (''Šamaš-gave-(me-)birth''){{efn|name=fn2}} and Umma-Šamaš (''Šamaš-is-my-mother'') might indicate a female sun goddess tradition in 3rd millennium BCE Mesopotamia, derived from a [[Northwest Semitic languages|Northwest Semitic]] solar goddess.<ref>Roberts, J. J. (1972). ''The earliest semitic pantheon: a study of the Semitic deities attested in Mesopotamia before Ur III.'' Johns Hopkins University Press. Pg 52 and notes 425 & 426 on pg 114</ref>
===In Ugarit===
Shapash was a major deity in [[Ugarit]]ic religion. In a letter to the king of Ugarit (KTU 2.42), Shapash (as ''špš 'lm'') is named second in a formulaic list of deities, behind only [[Baal]].<ref>Knapp, A. B. (1983). ''An Alashiyan Merchant at Ugarit.'' Tel Aviv, 10(1), 38-45.</ref><ref name="Azize, Joseph">{{cite book |title=The Phoenician Solar Theology |author=Azize, Joseph |year=2005 |publisher=Gorgias Press |isbn= 1593332106}}</ref>{{rp|131}} Evidence from offering lists suggests that Shapash was one of the principal gods receiving sacrifices at Ugarit. She is given the divine epithet ''pgr'', relating to her role during the 'night of ''Šapšu pgr wṯrmnm''' (Shapash, the 'funerary offering', and the 'sovereigns'),<ref name="Ref02" />{{rp|347}} and she receives a series of offerings during the ceremony of royal accession in KTU 1.161.<ref name="Schmidt, Brian B.">{{cite book |title=Israel's Beneficent Dead: Ancestor Cult and Necromancy in Ancient Israelite Religion and Tradition |author=Schmidt, Brian B. |year=1996 |publisher=Eisenbrauns |isbn= 978-1-57506-008-8 }}</ref>{{rp|52, 106–108}} She is also known from divinatory-oracular (KTU 1.78) and magical texts (e.g. KTU 1.100).<ref name="Ref02" />{{rp|322}}
[[Theophoric names]] relating to Shapash are numerous at Ugarit, including 66 individual names; the Hurrian sun deity [[Šimige]] also appears nine times. Her name is the fourth most common seen in personal names, behind the names of [[Baal]], [[El (deity)|El]], and [[Resheph]].<ref>van Soldt, Wilfred H. (2016) ''Divinities in Personal Names at Ugarit, Ras Shamra''. Ougarit 24, études ougaritiques 4, 95ff. [https://www.academia.edu/31959959/Divinities_in_Personal_Names_at_Ugarit_Ras_Shamra_Ougarit_24_%C3%A9tudes_ougaritiques_4_95ff At academia.edu]</ref>
Shapash is not known to have a consort in the Ugaritic corpus, but the figure of ''ủm.pḥl.pḥlt'' in the incantation text KTU 1.100 addresses her as ''ủmh'', ("mother").<ref name="del Olmo Lete, Gregorio">{{cite book |title=Incantations and anti-witchcraft texts from Ugarit |author=del Olmo Lete, Gregorio |year=2014 |publisher=Walter de Gruyter GmbH & Co KG |isbn= 1614516278}}</ref>{{rp|197}}
Several incantation texts are known to invoke Shapash. In the incantation KTU 1.100, a character referred to as 'the mother of the stallion and the mare' (''ủm.pḥl.pḥlt'') calls to Shapash (her 'mother', though this may be meant in an honorific sense) for assistance in a matter relating to snakebite, as her children are apparently in danger. Shapash acts as an arbitrator between the mother and the gods, visiting ten different deities in their dwellings until arriving at the fortress of the god Ḥoranu, who is the first to take any action in response. Ḥoranu then gathers various plants and is able to defeat the serpents and prevent the death of the mother's offspring; the incantation ends with a marriage between Ḥoranu and the mother, apparently on the condition that he share this magical knowledge with her.<ref name="del Olmo Lete, Gregorio"/>{{rp|188–204}} Writing on the edge of the tablet describes this as a 'spell against the bite of a snake'.<ref name="Wyatt, Nicolas" />{{rp|378–387}} In KTU 1.82, another incantation against snakebite, Shapash is one of three benign gods (along with Baal and Anat) invoked to protect the victim from the depredations of Tunnan, [[Resheph]], Mot, various serpents, and the creatures of Ḥoranu.<ref>Spronk, Klass. (1999), "The Incantations" [in:] ''Handbook of Ugaritic Studies'', 270-286</ref><ref name="del Olmo Lete, Gregorio" />{{rp|111}} A further incantation invoking Shapash is KTU 1.107, where she and Ḥoranu appear early in the text. She inquires after a boy who has been bitten by a snake and the speaker calls upon her to remove the venom.<ref name="del Olmo Lete, Gregorio" />{{rp|157–164}}
The 17th-15th century BCE cylinder seal AO 20138{{efn|Musée de Louvre: https://collections.louvre.fr/en/ark:/53355/cl010144854}} depicts a female deity radiating wave-like solar rays, thought to be either Shapash or the Hittite [[Sun goddess of Arinna]].<ref>Parrot, A. (1951). ''Cylindre hittite nouvellement acquis (AO 20138)''. Syria, 28(Fasc. 3/4), 180-190.</ref> Azize favours an identification of the figure as Shapash due to the absence of the Sun Goddess of Arinna's characteristic headgear and the presence of two mountain peaks he interprets as the twin peaks of [[Jebel Aqra|Mount Sapan]].<ref name="Azize, Joseph" />{{rp|133}}
===In Bronze Age Syria===
A pair of solar deities were worshipped at [[Ebla]], whose names were written using Sumerograms: <sup>d</sup>UTU and his consort <sup>d</sup>UTU.SAL. The native Eblaite names for these deities remain unknown, though the Iron Age [[Aramaic]] [[Sefire steles]] refer to the consort of Samaš as ''Nur(u)'' ("luminary"), possibly corresponding to ''nrt 'ilm špš'', the most common epithet of Shapash.<ref name="Ref01" />{{rp|213–214}} <ref>Dupont-Sommer, A. (1960). [https://www.persee.fr/doc/mesav_0398-3587_1960_num_15_1_1129 *Les inscriptions arameennes de Sfire (Steles I et II).*] Mémoires présentés par divers savants étrangers à l’Académie, 15(1), 197-349, pg 215</ref> No theophoric names referring to Shapash are known from Ebla; the individual whose name was translated by Pettinato as [[Ibbi-Sipish]] is now considered to be translated more accurately as ''Ibbi-Zikir'', with Zikir being a deity unknown outside of theophoric names.<ref name="Ref01" />{{rp|214}}
While at least one deity is known under the Sumerogram <sup>d</sup>UTU at [[Emar]], their native name, gender, and affiliations to other Syrian deities remain unclear.<ref>Beckman, G. (2002). The Pantheon of Emar. Agade. [https://deepblue.lib.umich.edu/bitstream/handle/2027.42/77414/EmarPanth.pdf?sequence=1At deepblue.lib.mich.edu]</ref>
===In Iron Age Phoenicia===
The sun god in iron age [[Phoenicia]] is consistently written as ''šmš'' ([[Phoenician language|Phoenician]]: 𐤔𐤌𐤔), rather than ''špš'', and is attested in both male and female forms. A seventh century BCE Phoenician bowl from the [[Etruscan civilization|Etruscan]] Bernadini tomb at [[Palestrina]] and the 'Phoenician Ivory of Shapash'<ref>Hopkins, C. (1965). ''Astrological interpretations of some Phoenician bowls.'' Journal of Near Eastern Studies, 24(1/2), 28-36.</ref> both depict a female sun goddess, though the sun cult at [[Baalbek]] centred on a male deity. Azize suggests that cultural influence from Mesopotamia or the Greek cult of [[Helios]] may have led to identification of the god as male.<ref name="Azize, Joseph" />{{rp|193}}
Funerary inscriptions such as the 6th century BCE [[Eshmunazar II sarcophagus]] make reference to ''tḥt šmš'', "life under the sun", interpreted as referring to ephemeral life on the Earth, but also an eternal sun (''šmš 'lm'', recalling the epithet ''špš 'lm'') as on the [[Byblian royal inscriptions|Shipitbaal inscription]] from [[Byblos]], a symbol of eternity and the relation between the living and the dead.<ref name="Azize, Joseph" />{{rp|161–165}}
A month named ''zbḥ šmš'' ("sacrifice for the sun/Šmš") is attested at 5th/6th century BCE [[Pyrgi]] in [[Latium]], 300 BCE [[Kition]], and 3rd century BCE [[Larnakas tis Lapithou]] in [[Cyprus]]. In one of the Phoenician [[Pyrgi Tablets|texts at Pyrgi]], line 4-5 reads '[Thebarie Velanus, king of Kisry] in the month of the sacrifice of the Sun, as a gift to her temple...'.<ref name="Ref03" />{{rp|104}}<ref name="Azize, Joseph" />{{rp|183–185}}
In the second century CE, [[Pausanias (geographer)|Pausanias]] reports a conversation with a [[Sidon]]ian in [[Aegium]] who referred to the sun as [[Apollo]], and described them as being the father and sole parent of [[Asklepios]] while contrasting Greek and Phoenician notions of the gods.<ref>Pausanias, ''Description of Greece'' 7.23.7. [https://www.theoi.com/Text/Pausanias7B.html At theoi.com].</ref>
==In Myth==
{{Main|Baal Cycle}}
The first appearance of Shapash in the [[Baal Cycle]] is in KTU 1.2 iii, where she brings [[Attar (god)|Aṯtar]] the news of [[Yam (god)|Yam's]] accession to the kingship by the will of El, and may warn him of the possible consequences if he opposes El's decision and attempts to claim the throne for himself. Page interprets her role in this scene as that of a voice of moderation who successfully prevents conflict between Aṯtar and Yam.<ref name="Hugh Rowland Page, Jr.">{{cite book |title=The Myth of Cosmic Rebellion: A Study of its Reflexes in Ugaritic and Biblical Literature |author=Page, Hugh Rowland Jr. |year=1996 |publisher=Brill |isbn= 9004105638 |pages= 82}}</ref>
Later in the Epic, KTU 1.4 viii 21-27, Baal instructs his emissaries to travel to deliver a message to [[Mot (god)|Mot]] in the netherworld by joining Shapash on her journey there. Here, she is shown to act as a bridge between the worlds of the living and the dead.
After [[Anat]] discovers [[Baal|Baal's]] body in KTU 1.6 i 8-18, she begins to weep, at which point Shapash helps Anat lift his body onto her shoulder so that she can carry it to [[Jebel Aqra|Mount Sapan]] for burial. Shapash's assistance to Anat here may reflect her compassionate personality or may be a result of Anat finding his body at the entrance to the underworld,{{efn|name=fn3}} a location which Shapash travels through on her daily journey. Anat may even ask Shapash to burn bright ('''išḫn'') in order to illuminate the underworld while they retrieve Baal's corpse.<ref name="Smith, Mark S.">{{cite book |title=The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts |author=Smith, Mark S. |year=2003 |publisher=Oxford University Press |isbn= 0195167686 }}</ref>{{rp|127}}
In KTU 1.6 column iii, El rejoices at his dream that Baal is still alive. Through Anat, he commands Shapash to search for the god. When Baal and Mot are locked in their final confrontation in column vi, neither is able to gain the upper hand over the other. Shapash intervenes, warning Mot that El has designated Baal as monarch. Mot is so frightened at the idea of going against the will of El or offending Shapash{{efn|name=fn4}} that he concedes the kingship to Baal, ending the conflict. The final lines of the Epic, KTU 1.6 iv 45-54, consist of a hymn to Shapash. In this hymn, the gods and the ''rpum'' (suggested to be a group of semi-divine ancestral figures)<ref name="Pitard, Wayne">Pitard, Wayne (1999), "The Rpum Texts" [in:] ''Handbook of Ugaritic Studies'' 259-269</ref> are 'under' Shapash, likely referring to their position beneath the sun when Shapash is illuminating the living world and the underworld respectively.<ref>Wiggins, Steve A. (1996), "Shapsh, lamp of the gods." [in:] ''Ugarit, religion and culture'': 327-350. [https://www.academia.edu/1307034/Shapsh_Lamp_of_the_Gods ''At academia.edu'']</ref><ref name="Wyatt, Nicolas" />{{rp|34–146}}
The closing lines (49-54) of the hymn suggest an association with the deity [[Kothar-wa-Khasis]], but translations of the nature of this association vary wildly between authors. Many older translations include lines such as 'Kôṯaru, your companion', but Wyatt translates 'Kothar-and-Hasis, steer (the bark)! Pilot (the ship), Kothar-and-Hasis!', presuming the existence of a solar barque,<ref name="Wyatt, Nicolas" />{{rp|145}} and Rahmouni prefers 'Kôṯaru, your spellcaster/And Ḫasīsu, your expert (in magic)'.<ref name="Rahmouni, A." />{{rp|201}} Coogan and Smith's translation is close to that of Rahmouni: 'Kothar is your magician, and Hasis your diviner'.<ref name="Coogan, Michael, and Smith, Mark S.">{{cite book |title=Stories from Ancient Canaan, Second Edition |author=Coogan, Michael, and Smith, Mark S. |year=2012 |publisher=Westminster/John Knox Press |isbn= 0664232426}}</ref>
==In the Bible==
The word שֶׁ֣מֶשׁ (''shemesh'') is one of a few dual-gendered words in [[Hebrew]], appearing in the Old Testament as both a masculine (e.g. in [[Book of Genesis|Genesis]] 19:23) and, less frequently, feminine (e.g. [[Book of Judges|Judges]] 19:14) noun.<ref>[[Strong's Concordance|Strong's]] H8121; https://www.blueletterbible.org/lexicon/h8121/kjv/wlc/0-1/</ref> [[Malachi]] 4:2 uses the imagery of the שֶׁ֣מֶשׁ צְדָקָ֔ה (''shemesh sedaqah'', "sun of righteousness", fem.) on the event of God's Epiphany, and cases such as this have been used to suggest that Canaanite solar worship was incorporated into the worship of [[Yahweh]].<ref name="Taylor, Glen">{{cite book |title=Yahweh and the sun: biblical and archaeological evidence for sun worship in ancient Israel. |author=Taylor, Glen |year=1993 |publisher=A&C Black |isbn= 1850752729 }}</ref>{{rp|213–215}} However, Day notes that solar language being applied to Yahweh is not the same as Yahweh being equated with the sun, and there are no Hebrew names combining Yahweh and ''shemesh'', in contrast to those combining the names of Yahweh and El or Baal. He does consider it possible that the character of [[Samson]] may reflect a tradition of a solar hero, based on the etymology of his name, his birthplace near Beth-Shemesh, details of [[Psalm 19]], and the similarity between Samson's seven locks of hair and the depictions of Helios with seven rays emerging from his head.<ref name="Day, John">{{cite book |title=Yahweh and the Gods and Goddesses of Canaan |author=Day, John |year=2001 |publisher=Sheffield Academic Press |isbn= 0826468306 }}</ref>{{rp|156–163}}
Worship of the Sun is condemned in [[Book of Ezekiel|Ezekiel]] 8:16-18. Horses and chariots dedicated to the sun are mentioned in [[Books of Kings|2 Kings]] 23:11 where they are destroyed by [[Josiah]].
==See also==
{{Portal|Mythology|Asia}}
* [[Shamash]]
* [[Shams (deity)]]
* [[Yarhibol]]
* [[Malakbel]]
* [[List of solar deities]]
==Notes==
{{notelist|refs=
{{efn|name=fn1|See Anat's address to Shapash in KTU 1.6 iv 10; ''ḥtkk'' 'father, sire' may be being used here in the honorific sense. See Rahmouni, 2007 pg 369}}
{{efn|name=fn2|From Ur III tablet that can be viewed at CDLI P416456 }}
{{efn|name=fn3|See KTU 1.6 ii 20, ''šd [šḥl] mmt'', 'field [of the shore] of Mot's realm (?)' as discussed in Wiggins, 1996 pg 332}}
{{efn|name=fn4|See Wyatt, 2002 pg 143 note 117 for the latter interpretation}}
}}
==References==
{{Reflist|refs=
<ref name="Ref01">Stieglitz, Robert R. (2002), "Divine Pairs in the Ebla Pantheon" [in:] ''Eblaitica: Essays on the Ebla Archives and Eblaite Language''</ref>
<ref name="Ref02">del Olmo Latte, Gregorio. (1999), "The Offering Lists and the God Lists" [in:] ''Handbook of Ugaritic Studies'', 305-352</ref>
<ref name="Ref03">Bonnet, C. (1989). ''Le dieu solaire Shamash dans le monde phénico-punique''. Studi epigrafici e linguistici sul Vicino Oriente antico, (6) 97-115</ref>
}}
{{Myth-stub}}
{{DEFAULTSORT:しやふしゆ}}
[[Category:中東]]
[[Category:カナン神話]]
[[Category:女神]]
[[Category:太陽女神]]
