Tag Archives: Ugaritic


The word “hieroglyph” translates to “sacred writing.” If you’re like me, your first attempts to learn writing were probably not very sacred at all. Tongue pressed to the corner of my mouth, eyes staring fixedly at the paper flat in front of me, my hand going anywhere but where I wanted it to, writing was a burden. I soon grew to love it though, not realizing it was changing my brain even as I was assimilating how to do it. Anne Trubek introduces quite a few new angles to the story in The History and Uncertain Future of Handwriting. She begins at the beginning, cuneiform, not hieroglyphics, and offers a brief sketch of how handwriting developed into the phenomenon we know today. And how it is now becoming something very different than what it once was.

Trubek’s book is full of delightful surprises about the development of scripts and the technologies that attend them. Like most non-specialists in cuneiform suppose, she suggests handwriting is basically anonymous therein. In fact, it’s not. Molding clay into a smartphone-shaped tablet doesn’t seem like technology, but the process of writing took a leap forward when someone figured out how to do this. Those who work with cuneiform can learn to identify handwriting. In the Ugaritic corpus, the tablets “signed” by Ilimilku can be distinguished from those written by others, and not just by his name. Technology has been devised to measure depth and order of stylus strokes in the clay, the angle the stylus was held, and many other seemingly insignificant features. Handwriting was present from the very beginning.

Perhaps what is most striking about Trubek’s study is how religion enters the discussion at almost every stage. Very early on writing was identified as a sacred activity. This continued through the middle ages when monks were those who performed writing as part of their non-secular duties. Even those who piloted penmanship in the modern period often noted that a person’s moral, Christian disposition could be measured by how said person made their letters. Writing, as those who do it for a good while know, becomes a sacred activity. Most world religions have holy books. Many of those books were the reason for an interest in literacy in several cultures. Even a surprising number of secular writers have understood the activity to have spiritual dimensions. Trubek’s book gives bibliophiles plenty to ponder. She doesn’t see the rise of keyboarding as a threat to writing because even in the computer age, individuality comes through. And for those who truly understand hieroglyphs, all writing is sacred.

Nature Watching

Whenever I travel in the northwest, I keep an eye open for what one colleague calls “charismatic megafauna.” You know, the big animals that are so rare to see that they develop a charming, if imaginary, persona. Not that I’ve ever seen much of it here. It’s rarity is part of the charm. My usual hope is to see a moose—something that happens every three or four years. Black bears are even rarer. Grizzly bears, which still inhabit this area, and mountain lions I’ve never seen. I know they’re there, but their agenda is not to be seen. My first full day here I was sitting outside working on an academic paper. My time off work is rare, and when I get a moment, even in the wilderness, I try hard not to waste it. I had the feeling of being watched. Not the creepy kind of feeling, but the kind where you think an animal might be keeping a wary eye on you.

I looked over the top of my book. Several yards distant I could see a head bobbing up and down. Then I noticed a black patch on a nearby lodgepole pine. It took a few seconds for the red head to register. A mated pair of pileated woodpeckers. Not exactly huge, but they are large birds. And since they are the personality behind Woody Woodpecker, well, I guess you can call that charismatic. Charismatic enough for me to put down my Ugaritic mythology and go inside to fetch a camera. Of course they were gone by the time I’d returned. I decided to take a walk down the track in a vain hope of finding them again. Once in a while charismatic megafauna cooperate. There they were, one going after ants on the ground, the other perched above pecking wood.

Most of our large fauna we’ve driven to near extinction. Humans can’t stand not to be the biggest thing around. The megafauna remain, however, hidden though they may be. An online site for this area posted a photo of a cougar snapped last summer. I’m not sure when the last time a grizzly might’ve wandered down from Canada, but since last November I’m not sure why they’d even bother. Even the moose seem coy. Animals don’t do what we want them to do. Those that we can’t domesticate follow their own agendas and calendars we can’t hope to comprehend. As they flap away I can swear these woodpeckers are laughing at me.

On Practicalities

In a world where a metaphorical ton of money may be made by corralling electrons into specific shapes on an LCD screen, it may be easy to think of learning dead languages as a kind of autoerotic mental enterprise. Who has the time for clay-writing anymore? We have “money” (that we never see) to “make” at the click of a mouse. Although honestly, who uses a mouse anymore? So it was strangely gratifying to see Aviya Kushner’s article “Why Dead Languages Like Akkadian Still Matter” on Forward. Unlike Kushner, I didn’t grow up with exotic dead languages. Not even Hebrew. We took our Holy Bible neat. King James, of course. In English, just like God meant it to be. When I’d read every English translation available in my small town, I began to wonder about the original languages. I taught myself the Greek alphabet before going to college, but even at Grove City I couldn’t find any faculty willing to teach Hebrew. There was obviously something mysterious here.

Hebrew, generally printed in a calligraphic font, is difficult to teach oneself. Once I began, however, I had to learn what came before. That alien, runic Phoenician script fascinated me. Cuneiform even more so. I spent my graduate years pondering over Ugaritic, learning as much Akkadian as I could along the way. Then I realized Sumerian might take me even further back in history, but it was time to get a job. Earn a living. Make some money. Or at least some electrons.


As Kushner shows, however, these ancient languages tell us how we got here. Those who earned their own day’s equivalents of millions of electrons used to spend their excess wealth on ancient clay tablets. I’ve seen them in private collections in various parts of the world—they seem to validate those who can’t even read them. Artifacts can be status symbols. Having spent years learning the finer nuances of Ugaritic, I eventually had to put my interest into my own personal museum. Universities—the only places that can afford to offer doctoral programs in impracticalities for the unwary—are the sole bastions of employment where cuneiform might come in handy. The irony is that many scholars have to travel to private collections to examine a tablet that some entrepreneur has purchased, but can’t read. Its meaning is lost to the world, but it is valued for it’s power to confer status on its owner. Those who might be able to read the thing, unless they are very lucky, will be out chasing electrons in the hopes of paying the rent. What could be more practical than that?

For Love of English

One of my most frequent imaginary dalliances is wondering what I would have done with my life if I hadn’t been raised religious. Like many young boys I found “exciting” jobs enticing—soldier, firefighter, explorer—but scientist also loomed large in my imaginary horizon. By the time I was a teen I was firmly ensconced in books. My upbringing meant that many of these books were religious in nature, and my concern with ultimate consequences meant religion was the only possible career track to make any sense. It certainly never made dollars. As someone who professionally looks backwards, I’ve found myself wondering if I shouldn’t have focused on English rather than Hebrew and Ugaritic as a career. After all, the Bible has been available in English for centuries now. Besides that, the canon is larger—from Beowulf to Bible and beyond. Reading is, after all, fundamental.

Beowulf, from Wikimedia Commons.

Beowulf, from Wikimedia Commons.

I only discovered BookRiot recently, and that through the mediation of my wife. For the writer of a blog I really don’t spend that much time online outside of work. I like real books, and being outdoors. Too much time staring at a screen brings me down. Nevertheless, BookRiot has stories that cause me to question my career choices from time to time. For instance, I have never knowingly heard of The Exeter Book. Dating to the tenth century, this medieval manuscript is among the earliest of English writings. Showing the interests of the monk who likely inscribed it, it has religiously themed material and riddles. As E. H. Kern’s post on BookRiot points out, The Exeter Book has inspired many later writers and has, through them, made its way into mainstream popular culture. Not bad for a book that I suspect many, like myself, have never heard of.

Old English has the same kind of draw as other ancient languages. Not nearly as dusty as ancient Semitic tongues, it contains the roots to the form of expression I find most familiar. I love looking back at the Old English of Beowulf and spotting the points where my native language has remained relatively unchanged over the centuries. Modern English even begrudgingly owes a considerable debt to the Bible of King James. Our language is our spiritual heritage. We have trouble expressing our deepest thoughts without it. Perhaps had BookRiot existed when I was young, I might have made a rather more informed decision about the direction of my career. Or, then again, religion might have found me nevertheless. From some things there is just no hiding.

I Am Legacy

The word “legacy,” I fear, is losing its meaning. Well, words really don’t having “meanings” as much as they have “usages,” but still you get my point. When I was young (before the Internet had been invented) a legacy was a time-honored contribution. Something that had, perhaps, been a family heirloom or a significant school of thought. Legacy today simply means something outdated. It’s a polite word for “old.” I’m reminded of this constantly in our computer age. I’ve never been a fan of lingo. In fact, I seldom use slang. (I think it was being raised with Holy Writ that said, “Let your yea be yea and your nay be nay.”) It’s not that I don’t hear slang frequently. I can even replicate it when necessary. It’s just my legacy.

The other day I attended a meeting about fonts. I never stop to think much about fonts. I’ve designed a few (on paper only, that most archaic of ancient mediums) and I enjoy the wonder of knowing that no matter how embellished or plain, an A is still an A, just as surely as a yea is a yea. When discussing fonts, however, “legacy fonts” kept coming up. Perhaps alone in the room I could recall the days before computers. The days when a font was a set of clearly defined green dots that you could trace with your eye as they appeared on the cathode-ray tube. The legacy fonts under discussion were much more recent than that. It was simply a way of saying fonts we no longer use. Old fonts. Outdated fonts.

Unicode, to be sure, is a thing of wonder. As a scholar who struggled to get Hebrew vowel points to line up correctly on the pages of his dissertation, I knew well the benefits of having a system to organize any sign we use in writing. Even as recently as my last book, published last year, I was still struggling to find transliteration symbols for some words in Ugaritic. I’m sure they must exist in Unicode, although I don’t know if Unicode Ugaritic is yet a reality. It’s barely a reality in biblical studies any more. So maybe I’m just feeling like the memory of ancient things has been devalued. We go after the new, the fresh, the simply coded. Meanwhile, I still prefer to write with pen on paper. I’m old-fashioned in that way. Those who are too kindly disposed might even say, although I would blush at the compliment, that I’m a legacy.

A legacy font? Photo credit: Bilsenbatten, Wikimedia Commons

A legacy font?
Photo credit: Bilsenbatten, Wikimedia Commons

The Last First


Pluto used to be a planet. Humans, in our unfaltering confidence, have downgraded it to a sub-planet, a dwarf planet, as if we know how big a planet ought to be. Even so, the arrival of New Horizons at the mysterious ice world has us all interested once again in the has-been wanderer. For ancients looking into the fixed stars of the night, the planets were all mysterious. They move against the backdrop of the stars that always maintain their places. When the planets came to be named, the gods suggested themselves. Our modern names, of course, reflect the Roman borrowings of Greek gods. Many of the Greek deities go back to ancient West Asia, where even Zeus has a strong counterpart in Hadad, or Baal, and Aphrodite is recognizable as an aspect of Ishtar.

Pluto, or Hades, was the ruler of the underworld. He was known to be decidedly rich since, well, if you can’t take it with you, someone has to inherit. Pluto, like the devourers of Ugaritic mythology, was forever hungry. Insatiable. This association of wealth and death gives us our word “plutocracy,” rule by the rich. As Bruce Springsteen sang, the poor want to be rich, and the rich want to be kings. “And a king ain’t satisfied til he rules everything.” Who says mythology isn’t true? As New Horizons flies by, we will learn more about the hellish world perpetually frozen so far from the sun. We wonder if perhaps we’ll learn more about ourselves by peering into the farthest rock from our star, Sol’s youngest child. Hades was the brother of Zeus, the king of the gods. Even Zeus had to dispose of the Titans to claim that title. In a scenario going back to ancient times, the younger generation—those we recognize as gods—struggled to make it to the top. As the paper describes it, Pluto is the last first—the last “planet” that is being closely examined the first time.

I grew up in a nine-planet solar system. I recall learning of Clyde Tombaugh’s discovery of Pluto, marveling at the math and patience required. Now that we’ve reached the outer fringes of our solar system, our little piece of the galaxy, we’re still uncertain how to occupy the earth. Many claim that science will vanquish religion completely, and that those who believe are hopelessly superstitious and uncritical in their thought. And yet, if we were to take a close look inside New Horizons, this technological wonder that has reached the farthest point of our sun’s gravitational influence, we would discover a small package of Clyde Tombaugh’s ashes inside. The man who discovered Pluto is the first to actually go there, although he’s been dead for nearly two decades. Even the most stoic of scientific minds must pause for a moment and appreciate the profound symbolism of this illogical gesture.

Uisge Beatha

Water is essential for life. Life as we know it, in any case. It is no surprise, then, that many religions incorporate water into their rituals. Last week I posted about the biblical stories of Jonah and Noah, both of which involve acts that were later interpreted by Christians as baptism. Muslims use ritual ablutions as part of their worship tradition. Water is life, after all.


While wandering the halls at work, I notice the various artwork on the walls. One large, framed image has frequently caught my attention: several men are shown carrying a statue of Genesha, the Hindu elephant-headed god, through the water. Coming at this from a Christian background, I wondered what was going on since it looks like baptism. Hinduism, I know, is not a unified religion, but rather a conglomeration of many folk traditions from ancient India—one of the two seats of ancient religiosity. The stories of ancient India are colorful and diverse, and a bit of research suggests that this particular photo is likely the festival Ganesha Chaturthi, commemorating the story of how Ganesha came to have an elephant’s head. Crafted from inert matter by his mother Parvati, Ganesha was posted to watch the door while his mother bathed. Parvati’s consort Shiva returned and not knowing who the boy was, the lad’s refusal to allow anyone to enter led to a war. Eventually the Ganesha was beheaded and to appease his consort, Shiva supplied him with the head of a dead elephant and the boy resurrected. The immersion of Ganesha statues, or Visarjan, takes place as part of the Ganesha Chaturthi, during August or September.

I admit I’m not an expert on Hinduism, so some of the details may be a little off here. What strikes me, however, is the similarity between this story and that of Jesus. Like Ganesha, Jesus was associated with a modest mother, slain, and resurrected. He, too, is associated with ritual baptism. Growing up, we were taught of the many unique aspects of Christianity. We had, we were led to believe, the only resurrecting deity in the world. Our God alone could bring back from the dead, and the way in was through immersion in water. While learning about Ugaritic religion I read of Baal’s death and resurrection. Although stories of baptism haven’t survived, he also battled the sea and came out victorious. Some ideas, it seems, are particularly fit for religious reflection. The details may be unique, but the archetypes are very similar. Religions may be many things, but in the end, unique is a word that must be applied with the greatest of care. In the meanwhile, the next time I read of walking on the water, I will recall that even Asherah was know as “she who treads upon the sea.”