The Epic of King Keret: A Lost Ugaritic Myth of Divine Kingship

Discovery of the Keret Tablets

The legend of Keret is inscribed on three relatively large clay tablets, discovered during the 1930 and 1931 excavation campaigns at Ras Shamra, the site of the ancient city of Ugarit. These tablets were found within the archive of the High Priest’s Library, located near the two main temples in the northern part of the city.

The Challenges of Translating the Keret Epic

The poor condition of these tablets presents significant challenges for translators and scholars. The first tablet was found broken but was successfully reconstructed, making approximately 75% of its content readable. The second tablet was in worse condition, discovered fragmented into three parts—one of which is missing—while the other two are only partially legible. The third tablet was reassembled imperfectly, leaving only half of its content readable, and its ending remains lost. Because the story abruptly cuts off just before its conclusion, some researchers speculate that a fourth missing tablet may have existed. Despite these gaps, the preserved sections provide enough material to outline the general storyline of the epic.

The Epic of King Keret

Keret: The Tragic King Without an Heir

The narrative centers around a king named Keret (also transliterated as Kirtu or Karet). At the time of this epic’s composition, he was already regarded as a legendary figure from the distant past. The story begins with a depiction of Keret’s tragic fate: he has lost his entire family to various misfortunes. His seven wives have perished one by one, leaving him without a son to inherit the throne. Left alone and devastated, he prays to the gods, pleading for an heir.

Keret’s Divine Vision: The Appearance of El

One night, as Keret weeps in his chamber, he falls into a deep sleep and has a powerful vision in which the supreme god El appears before him:

“The royal house has been destroyed.
The king who had seven brothers,
And eight sons from one mother—
His brothers are no more.
His first wife fled,
His second wife died in childbirth,
His third perished of old age,
His fourth withered away,
His fifth was taken by Resheph,
His sixth drowned in the sea,
And his seventh fell to the sword.
With their deaths, my lineage has perished,
And my inheritance has vanished.”

El approaches Keret and questions him:

“Why does Keret weep?
Why do the tears of the noble son of El flow?
Does he desire a kingdom like that of his father, the Bull?
Or sovereignty like that of the Father of Humanity?
Does he seek gold and silver?
Or slaves, servants, and fine horses?”

Keret responds with sorrow:

“What is silver to me?
What is yellow gold?
I have gold in plenty.
My servants are numerous.
My stables are filled with fine horses.
But I have no son.
I long for an heir.”

El’s Command: A Sacred Mission to Find a Wife

Moved by Keret’s sorrow, El grants him divine guidance, instructing him to perform rituals and undertake a military campaign:

“Cease your weeping, O Keret.
Wipe away your tears, noble son of El.
Wash yourself and anoint your body.
Cleanse your hands and arms.
Then take a lamb in your right hand,
And a sacrificial goat in your left.
Pour wine into a silver goblet,
Honey into a golden cup.
Ascend to the top of your palace tower,
Lift your hands to the heavens,
And offer sacrifices to your father, the Bull El.
Then call upon Baal to descend to your offering.”

El further instructs Keret to prepare for war and lead an army to the kingdom of Edom, south of the Dead Sea. There, he must claim the hand of Hurriya, the daughter of King Pubala. El promises that this woman will bear him an heir, securing his dynasty.

Map of states around Israel & Judah (9th century BCE). Colors: Phoenicia (Brown), Aram Damascus (Aquamarine), Ammon (Orange), Moab (Purple), Edom (Yellow), Philistia (Red). Source: FinnWikiNo, modified by Richardprins

Keret’s Journey and Vow to the Goddess Asherah

Keret obeys El’s commands, performing the prescribed rituals and assembling a mighty army from every able-bodied warrior in his kingdom. As they march, the text vividly describes their movement:

“Like locusts swarming in the open fields,
Like grasshoppers at the edge of the desert,
They marched for a day and another.” *

On the third day, Keret and his forces arrive at a sacred temple of the goddess Asherah, revered by the Sidonians and other regional peoples. There, he makes a solemn vow:

“By the life of Asherah of the Sidonians,
By the great and winged banners of the goddess—
If I bring Hurriya into my household,
If I lead the maiden into my palace,
I will offer twice her bride price in silver,
And three times her bride price in gold,
As a sacred offering to Asherah.”

The Siege of Edom and King Pubala’s Refusal

After days of marching, Keret’s army reaches Edom, where they lay siege to the city for six days. On the seventh day, King Pubala sends a messenger to negotiate, offering gold, silver, slaves, and fine horses as tribute, pleading with Keret to lift the siege.

However, Keret refuses these gifts, declaring:

“What use have I for silver?
What need have I for gold?
My wealth is abundant,
My servants are many,
My stables overflow with fine horses.
Give me only what I lack—
Your daughter, Hurriya, as my wife.”

King Pubala initially refuses Keret’s demand, reluctant to part with his daughter. However, after extended negotiations, he eventually concedes with sorrow, realizing that the gods have ordained this union. The people of Edom mourn Hurriya’s departure, as she was known for her kindness and generosity:

“Like a cow lowing for her lost calf,
Like soldiers yearning for their mothers,
So will the people of Edom lament her absence.”

The Marriage and Divine Blessings

With Hurriya now his wife, Keret returns to his kingdom. His union with her is blessed by the gods, and soon she gives birth to a son, fulfilling El’s prophecy. However, Keret forgets his vow to Asherah, leading to divine punishment…

Interpreting the Keret Epic: Scholarly Debates

The meaning of the Keret epic remains a subject of debate among scholars. Due to the numerous gaps in the text and the loss of its conclusion, it is unlikely that a comprehensive interpretation addressing every detail will ever be reached. However, certain key themes and elements provide insights into its significance.

The Divine Kingship in Canaanite Beliefs

One of the most striking aspects of the epic is its depiction of Canaanite kingship as a sacred institution, illustrating the close relationship between the divine and the royal realm. Throughout the story, Keret is repeatedly referred to as the "son" or "child" of El, the supreme god, a title that El himself uses when addressing the king.

Unlike the Egyptian tradition, where Pharaohs were considered the literal offspring of deities—such as the god Ra, who would manifest in the form of the queen’s husband and father a divine heir—the fatherhood of El over Ugaritic kings appears to be more symbolic. Instead of a biological connection, El’s "adoption" of Keret implies divine protection and guidance, marking him as a ruler chosen by the gods.

This divine adoption is reinforced through a ritualistic process. The text suggests that Keret, like other Ugaritic kings, was nursed by the goddess Asherah, El’s consort. A similar theme appears when Yassib, Keret’s heir, is described as:

“He will drink the milk of Asherah,
And suckle from the breast of Anat, the Virgin,
The nurse of the gods.”

This divine nourishment establishes the king’s connection to the gods, a belief so deeply ingrained that even Keret’s own children are astonished at his impending death, questioning:

“Can the gods truly die, O Father?
Shall the offspring of the Merciful One not live forever?”

El’s Role as Protector and Provider

El’s active role in Keret’s life further emphasizes the divine nature of kingship. Not only does he promise the king an heir, but he also ensures the fulfillment of this promise. When Keret marries Hurriya, El summons the gods to bless the union, declaring that Keret’s lineage will continue. Later, when the king falls gravely ill, El intervenes personally to restore his health.

This semi-divine status positions the king as a bridge between the heavens and the human world. As a result, his fate directly affects the natural and societal order. The epic vividly portrays this connection: when Keret falls ill, the land suffers drought and famine, signaling that his well-being is linked to the prosperity of his kingdom.

The Rebellion of Yassib: Generational Conflict and Kingship

Although Keret recovers from his illness, his rule is no longer the same. He has grown old, and his son Yassib rises against him, claiming that his father is no longer fit to govern. In a dramatic confrontation, Yassib challenges Keret’s authority:

“Listen to me, noble Keret, and hear my words.
When the enemy attacks, you retreat to the mountains.
Your hands are bound to your neck.
You no longer judge the widow,
Nor defend the orphan.
You have clung to your sickbed for too long.
Step down from the throne so that I may rule in your place.”

This passage reflects a common ancient belief—that youth and vitality were essential for effective kingship. A strong, virile king was thought to ensure agricultural fertility and social stability, whereas an aging ruler was seen as a potential source of imbalance.

Keret, however, refuses to abdicate. Enraged by his son’s challenge, he invokes a curse upon him, calling upon the gods Horon (a deity of the underworld) and Ishtar to punish Yassib:

“May Horon shatter your head, my son.
May Ishtar, the divine consort of Baal, crush your skull.
May you fall from the heights of your pride.”

At this point, the text breaks off, leaving the conclusion unknown. Scholars speculate on whether Yassib successfully deposed his father, whether Keret regained control, or if another divine intervention occurred.

The Ritual Sacrifice of Aging Kings

The rebellion of Yassib against Keret has led some scholars to draw parallels with the ritualistic removal of aging kings, a practice observed in various ancient cultures. Some traditions dictated that an old king should step down voluntarily, while others involved violent regicide or ritual sacrifice to maintain cosmic balance.

Regicide and Ritual Kingship Across Cultures

Among the Shilluk people of the Nile Basin in Africa, kings were ritually killed after seven years of rule. If famine or drought struck before that period ended, the king could be sacrificed early.
In Mozambique, Angola, and Rhodesia, kings were seen as incarnations of the supreme god and were sacrificed at the end of a set reign period, often buried with their queens.
In South Sudan’s Kingdom of Kordofan, kings ruled according to an astrological cycle, dictated by the movements of the stars. Once the designated time had passed, the king was executed, often choosing companions to die with him.
In South India’s Malabar region, kings were expected to sacrifice themselves every twelve years, corresponding to the cycle of Jupiter’s return to the constellation of Cancer.
The Scandinavian Vikings practiced ritual regicide every nine years, with kings sacrificed to ensure the fertility of the land. One Swedish king even extended his reign by offering up nine of his sons before he was eventually overthrown and slain.
In Ancient Greece, early Theban and Thracian kings were said to have been ritually killed and their bodies dismembered, a possible reference to an early form of sacrificial regicide.

The Babylonian New Year Festival and the "Substitute King"

A remnant of ritual kingly sacrifice appears in Babylonian traditions, particularly during the New Year Festival. During this five-day celebration, an imprisoned criminal would be dressed in royal garments and placed on the throne, granted all the privileges of kingship—including access to the king’s concubines. On the final day, the impostor would be executed, a symbolic substitute ensuring the survival of the actual king.

Final Thoughts: The Legacy of the Keret Epic

The epic of Keret is not merely a heroic tale; it is a window into Canaanite religious and political ideology. It highlights the sacred role of the king, the divine justification for his rule, and the societal concerns regarding succession and stability.

The story remains incomplete, yet its surviving fragments provide valuable insight into the ancient Near Eastern understanding of power, kingship, and fate. Whether Keret was ultimately deposed, whether Yassib ascended the throne, or whether the gods once again intervened, remains an unsolved mystery—one that continues to intrigue scholars to this day.