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40 Ribichini is somewhat inconsistent in denying that the Oriental Adonis is one specific god ( 1981: 192; see also p. 42, 45) but actually arguing more or less as if he is. In his DDD entry on Adonis, Ribichini ( 1995) no longer makes this point. 1 32 Adonis does not experience a resurrection, Lucian describes one for the Adonis of the Orient (pp. 156-159). Ribichini devotes some attention to the relation between Adonis and Tammuz (pp. 181-192). His conclusion is that there is no historical line representing a development from Dumuzi/Tammuz to Adonis (p.
His conclusion is that there is no historical line representing a development from Dumuzi/Tammuz to Adonis (p. 191); the relation between them is a problematical one. The publication of new copies of the Sumerian lnanna 's Descent have made it clear that the descent of the goddess does not follow upon the death of her lover; it rather anticipates and causes the death of Dumuzi (p. 183). As for the genesis of the Adonis ideas, Ribichini suggests that there was a mythic and ritual pattern related to the cult of defunct royal figures in Syria and Palestine during the Bronze Age (pp.
E. Syria. see Niehr (1994a). 74 See Cassin ( 1987: 243-257; esp. pp. ). 75 Thus Cassin (1987: 246). 76 See Tsukimoto ( 1985, on the etymology pp. 23-26). 71 46 the absent gods sending their agents to pick up their share. 77 Consultation of the dead was a regular procedure in the Semitic world. 78 Egypt in tum is here as in so many other respects completely sui generis. We cannot here enter into details. 79 It seems clear, however, that the borderline between the living and the dead is not absolute.