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Biblical Chronology

In the book of Ezekiel, it describes women weeping for the god, Tammuz, in the Temple. I've heard that it was supposedly 40 days after 40 years he supposedly lived but I have yet to find any primary or academic sources regarding that. However, the sources I did find only stated that the weeping only lasted 1 day or 3 days at the most during the end of the month that was named after him. Does anyone have some sources that say the weeping of Tammuz took place for 40 days? Below are the relevant sources I've read regarding the duration of the weeping of Tammuz I've read.

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“In Mesopotamia, in the last three days of the month of Tammuz (June/July), there was a funerary ritual called “exhibition, or exposition,” during which an image of the dead god Tammuz was exhibited. In the Northwest Semitic world, Tammuz was associated with vegetation, its sprouting, and its death. In “Ishtar’s Descent to the Netherworld,” Tammuz is Ishtar’s lover, whom she betrays and sends to the Netherworld to take her place, thus putting into effect his cyclic resurrection. This was a Mesopotamian way of explaining the seasons. While Tammuz was in the netherworld, the vegetation on Earth was dying, dried up by the sun. The Gilgamesh Epic mentions the annual rite that Ishtar ordained where the technical term for “lamentation” occurs: “For Tammuz, the lover of your youth, thou hast ordained wailing year after year.”- Voth, Steven M.., Walton, John H.., Ferris, Paul W. Zondervan Illustrated Bible Backgrounds Commentary: Ezekiel. United States: Zondervan, 2009. Pg. 142

“The 25th to the 27th days cover the last stages of the moon’s light and influence before the power of death encroaches on the land of the living in the darkness before the new moon. In Mesopotamian tradition, the 28th and 29th days of every month belong to Nergal and the underworld. The end of Du’uzu in the summer (month IV) especially came to be set aside for mourning the dead Dumuzi, who would rise again only with the winter rains. These rites began on the 26th, with the last moonlight, and continued through the 29th.”- Fleming, Daniel E. Time at Emar: The Cultic Calendar and the Rituals from the Diviner's Archive. Germany: Penn State University Press, 2000. Pg. 180

“The 26th of Duʾuzu was the day of uproar; it was a day when a (funerary) display was made in Aššur and Nineveh. The 27th of Duʾuzu was the day of releasing; it was also a day on which a (funerary) display was made in Aššur Nineveh, Kalḫu, and Arbela. The 28th of Duʾuzu was the day of Dumuzi when a further (funerary) display was made in all four cities. In Arbela, yet another (funerary) display was reserved for the 29th, which seems to have been the last day of the rite.”- Scurlock, J. A. "K 164 ('BA' 2, P. 635): New Light on the Mourning Rites for Dumuzi?" Journal of Assyriology and Oriental Archaeology 86, no. 1 (1992): 53–67. Pg. 57-58

“The ghost festival in Abu was not the sole opportunity for ghosts to pay a visit to living relatives; at the end of the legend of Istar's descent to the Netherworld, it is mentioned that not only does the god Dumuzi return every year, but also that the dead are to "come up and smell the incense" during Dumuzi's festivities (that is, from the 27th to the 29th of the month of Du'uzu or roughly July in our calendar).”- Scurlock, J. A. "Magical Uses Of Ancient Mesopotamian Festivals of the Dead". In Ancient Magic and Ritual Power, (Leiden, The Netherlands: Brill, 2001) Pg. 96-97

“The third aspect of Dumuzi—and probably the latest to develop—was perhaps the power of the grain. In the first millennium BCE, there was a three-day festival of Dumuzi throughout the cities of AÍÍur. The first day of the festival was called “the screaming” (ikkillu); the second day was “the release” (paÍru); and the third was simply “Dumuzi.” One of the rituals performed at that time reflects a ritual performed also at Nippur, in Babylonia. Cohen understands this ritual as marking the clearing away of the remains of the spring grain harvest in preparation for the fall sowing. In this ritual Dumuzi is the embodiment of the grain harvest; it is his remains, his dead body that is being cleared away. This interpretation agrees with Jacobsen, who early on proposed that Dumuzi embodied the power of the grain. This three-day festival of Dumuzi, which originally concerned the removal of any remains from the last harvest, the demise of Dumuzi, “evolved into a time when the entire community confronted the cycle of life and death, with implications far greater than just the Dumuzi narrative. It was a time of ghosts, of the spirits of the dead, as well as the appropriate moment for rituals against life-threatening conditions” (Cohen 2011: 258) Dumuzi was a god of the netherworld, where he stood at the gate between Heaven and the netherworld. “Dumuzi’s Dream” dramatically describes the hunting down of Dumuzi by the galla-demons of the netherworld and ultimately Dumuzi’s death. The fourth month of the standard Mesopotamian calendar was named for Dumuzi; it fell in mid-summer and was understood as the month when the god was bound and taken into captivity.”- Frayne, Douglas R.., Stuckey, Johanna H.. A Handbook of Gods and Goddesses of the Ancient Near East: Three Thousand Deities of Anatolia, Syria, Israel, Sumer, Babylonia, Assyria, and Elam. United States: Penn State University Press, 2021. Pg. 76-77

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“The matter is quite simple: The 27th of Du’uzu, the date of Nabû-zuqup-kenu’s copy, falls short into the short period during which the Babylonians and Assyrians of the first millennium performed an annual ritual of mourning for the god Dumuzi/ Tammuz, who was allowed to rise from the Netherworld and spend three days among the living before returning to the infernal adobe that had become his dismal home. The festival, invoked in the last lines of the Akkadian myth known as “Ishtar’s Descent to the Underworld” began with ritual preparations on the 26th of Du'uzu (June) and ended on the 29th of the same month. According to a letter from Nineveh, the 27th was the day of the 'release' (pašāru) of Dumuzi, that is, the day when the god was able to leave the shadowy realm of the dead and walk again upon the earth."- Frahm, Eckart “Nabû-zuqup-kenu, Gilgamesh XII, and the Rites of Du’uzu”, N.A.B.U. Nouvelles Assyriologiques Brèves et Utilitaires 2005, 4–5 no. 5. Pg. 4

I am searching for academically reputable timelines of kingdoms, movements, or other important factors. Ideally it would be a timeline I can tack on my office wall or take to a printer to make a version of it that I can put on my wall. I am a visual learner and would love to be able to visualize the broader movements in ANE cultures/kingdoms or even who was ruling where and when. Do you all have resources of this sort that you deem reliable/reputable in academia (there are plenty of websites with poor/misleading/confused information to be found)? Resources that are specific to one nation/kingdom are acceptable; wouldn't need to cover all/most ANE kingdoms.

Even if such a resource does not exist, would you be willing to share your go-to resources for checking how events in one kingdom line up with those of other ANE kingdoms? Any help is super appreciated. Thank you!