"Proceedings of the symposium of the same title held at the University of Wisconsin at Madison, February 26, 1979, under the auspices of the Middle West Branch of the American Oriental Society and the Mid-West Region of the Society of Biblical Literature."

In the spring of 1928, a Syrian farmer was plowing on the Mediterranean coast near a bay called Minet el-Beida. His plow ran into a stone just beneath the surface. When he examined the obstruction, he found a large man-made flagstone that led into a tomb, in which he found some valuable objects that he sold to a dealer. Little did he know what he had discovered. In April of 1929, C. F. A. Schaeffer began excavation of the tombs, but a month later he moved to the nearby tell of Ras Shamra. On the afternoon of May 14, the first inscribed clay tablet came to light--thus the beginnings of the study of Ugarit and the Ugaritic language. Seventy-five years have passed, and the impact of this extraordinary discovery is still being felt. Its impact on biblical studies perhaps has no equal. In February 2005, some of the preeminent Ugaritologists of the present generation gathered at the Midwest Regional meetings of the American Oriental Society to commemorate these 75 years by reading the papers that are now published in this volume. The first five essays deal with the Ugaritic texts, while the last three deal with archaeological or historical issues.

In modern literary studies intertextuality is at the centre of interest. Although the relationship between texts has always been an important aspect of Old Testament studies, especially in literary criticism, the scale of comparison has broadened, including for example the interrelationships between the First, Second and Third Isaiah, or the whole Book of the Twelve. These relatively new approaches raise a number of methodical questions which were addressed at the Tenth Joint Meeting of the British Society for Old Testament Study and the Dutch 'Oudtestamentisch Werkgezelschap', held at Oxford, 22nd to 25th July 1997. Did the ancient authors have a well-defined concept of a book? How did they relate to the literary work of their predecessors and contemporaries? Can we trace the theological motifs behind their use of other literary compositions? What does an ancient version reveal about the way it interpreted its source text? One of the problems confronting biblical scholars in this kind of research is the lack of controllable models. Therefore it is useful to study the work of the Ugaritic chief priest Ilimilku whose three major literary compositions provide us with a unique possibility to monitor intertextual relationships in the work of one and the same ancient author. Ugaritic and other ancient Near Eastern parallels help us to understand how the Priestly writer re-interpreted the Yahwistic account of the creation of mankind. Apparently intertextuality in Israel is a phenomenon which cannot properly be understood without taking other literature from the ancient world into account.

In 1929, the first cuneiform tablet, inscribed with previously unknown signs, was found during archeological excavations at Ras Shamra (ancient Ugarit) in northern Syria. Since then a special discipline, sometimes called Ugaritology, has arisen. The impact of the Ugaritic language and of the many texts written in it has been felt in the study of Semitic languages and literatures, in the history of the ancient Near East, and especially in research devoted to the Hebrew Bible. In fact, knowledge of Ugaritic has become a standard prerequisite for the scientific study of the Old Testament. The Ugaritic texts, written in the fourteenth and thirteenth centuries B. c., represent the oldest complex of connected texts in any West Semitic language now available (1984). Their language is of critical importance for comparative Semitic linguistics and is uniquely important to the critical study of Biblical Hebrew. Ugaritic, which was spoken in a northwestern corner of the larger Canaanite linguistic area, cannot be considered a direct ancestor of Biblical Hebrew, but its conservative character can help in the reconstruction of the older stages of Hebrew phonology, word formation, and inflection. These systems were later-that is, during the period in which the biblical texts were actually written-complicated by phonological and other changes. The Ugaritic texts are remarkable, however, for more than just their antiquity and their linguistic witness. They present a remarkably vigorous and mature literature, one containing both epic cycles and shorter poems. The poetic structure of Ugaritic is noteworthy, among other reasons, for its use of the "parallelism of members" that also characterizes such ancient and archaizing poems in the Hebrew Bible as the Song of Deborah (in Judges 5), the Song of the Sea (in Exodus 15), Psalms 29, 68, and 82, and Habakkuk 3. Textual sources and their rendering The basic source for the study of Ugaritic is a corpus of texts written in an alphabetic cuneiform script unknown before 1929; this script represents consonants fully and exactly but gives only limited and equivocal indication of vowels. Our knowledge of the Ugaritic language is supple-mented by evidence from Akkadian texts found at Ugarit and containing many Ugaritic words, especially names written in the syllabic cuneiform script. Scholars reconstructing the lost language of Ugarit draw, finally, on a wide variety of comparative linguistic data, data from texts not found at Ugarit, as well as from living languages. Evidence from Phoenician, Hebrew, Amorite, Aramaic, Arabic, Akkadian, Ethiopic, and recently also Eblaitic, can be applied to good effect. For the student, as well as for the research scholar, it is important that the various sources of U garitic be distinguished in modern transliteration or transcription. Since many of the texts found at Ugarit are fragmentary or physically damaged, it is well for students to be clear about what portion of a text that they are reading actually survives and what portion is a modern attempt to fill in the blanks. While the selected texts in section 8 reflect the state of preservation in detail, in the other sections of the grammar standardized forms are presented, based on all available evidence.

Detailed historical and archaeological essays give insight into the many people groups who interacted with and influenced ancient Israel.

William D. Barker analyzes a wide array of possible ancient Near Eastern backgrounds to Isaiah 24-27. He finds that there is a uniquely Ugaritic background to the chapters, with evidence of a literary framework and narrative progression that has been intentionally adopted and creatively adapted from either the Ba'al Myth (KTU 1.1-1.6) itself or a shared tradition between ancient Ugarit and ancient Israel. Barker also closely examines Isaiah 24-27 in the light of the Ugaritic material and thereby contributes to the resolution of some of the historic questions about the interpretation, genre, dating, and function of Isaiah 24-27. A new epithet for the chapters is also proposed.