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DYING AND RISING GODS . The category of dying and rising gods, once a major topic of scholarly investigation, must now be understood to have been largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts.

As applied in the scholarly literature, "dying and rising gods" is a generic appellation for a group of male deities found in agrarian Mediterranean societies who serve as the focus of myths and rituals that allegedly narrate and annually represent their death and resurrection.

Beyond this sufficient criterion, dying and rising deities were often held by scholars to have a number of cultic associations, sometimes thought to form a "pattern." They were young male figures of fertility; the drama of their lives was often associated with mother or virgin goddesses; in some areas, they were related to the institution of sacred kingship, often expressed through rituals of sacred marriage; there were dramatic reenactments of their life, death, and putative resurrection, often accompanied by a ritual identification of either the society or given individuals with their fate.

The category of dying and rising gods, as well as the pattern of its mythic and ritual associations, received its earliest full formulation in the influential work of James G. Frazer The Golden Bough, especially in its two central volumes, The Dying God and Adonis, Attis, Osiris. Frazer offered two interpretations, one euhemerist, the other naturist. In the former, which focused on the figure of the dying god, it was held that a (sacred) king would be slain when his fertility waned. This practice, it was suggested, would be later mythologized, giving rise to a dying god. The naturist explanation, which covered the full cycle of dying and rising, held the deities to be personifications of the seasonal cycle of vegetation. The two interpretations were linked by the notion that death followed upon a loss of fertility, with a period of sterility being followed by one of rejuvenation, either in the transfer of the kingship to a successor or by the rebirth or resurrection of the deity.

ESHMUN was a Phoenician healer god, later identified with Asklepios, the patron of medicine, by the Greeks and the Romans. He seems to be attested since the third millennium bce in Syria, though his physiognomy becomes clear only in the first millennium bce. The etymology of Eshmun clearly connects him with "oil," which had therapeutic and ritual functions (in relationship with the kingship ritual) in the ancient Near East. In the Ebla archives (middle of the third millennium bce), the theophoric element sí-mi-nu/a is found in some personal names, written dì-giš in Sumerian, meaning "oil." In the ritual texts of Ugarit and Ras Ibn Hani, in the late Bronze Age (eighteenth century bce), the god Šmn is also mentioned as a beneficiary of offerings (Keilalphabetischen Texte aus Ugarit 1.164:9, 1.41:[45], 1.87:50). Unfortunately nothing is known about the functions or the role of this god in the Syrian pantheons, but his connection with oil must indicate that he was "the one who oils," and thus "the one who heals." This is surely the main reason why Eshmun was later assimilated to Asklepios/Aesculapius. His occasional interpretatio as Apollo (for example, in Carthage) is also based on the same background, because Apollo was also a salvific god. According to Philo of Byblos (Eus., Praeparation Evangelica I, 10, 38), Eshmun was Sydyk's son (Sydyk was the personification of Justice), while Damascius (Vita Is. ß 302) knows his father as Sadykos, who had first seven sons, the Dioscouri or Kabeiri, then an eighth son, Eshmun (Esmounos; the number 8 was a sign of election, of a special destiny). According to Pausanias (VII, 23,7–8), who refers a Sidonian testimony, Eshmun's father was Apollo, while the god himself was the Air, which brings health. According to Cicero (Nat. deor. III, 22, 57) and Lydus (De mens. IV, 142), Arsippos was the name of the third Aesculapius, that is, Rashap (Reshef), the semitic Apollo.

Eshmun and the Baal Tradition
From a typological and historical point of view, Eshmun, though he is not a storm god, seems to be near to the Syrian Baal tradition, which emphasizes the salvific functions of the god, documented in Ugarit through Baal's connection with the Rapiu/Refaim ("the healers"=the dead). Eshmun's cult is documented not only in the sphere of public religion, but also on the level of private or popular beliefs, where the questions of health, wealth, and salvation were essential.


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