Ancient Canaanite religion

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The land of Canaan, which comprises the modern regions of Israel, Palestine, Lebanon, Jordan and Syria. At the time when Canaanite religion was practiced, Canaan was divided into various city states. CanaanMap.jpg
The land of Canaan, which comprises the modern regions of Israel, Palestine, Lebanon, Jordan and Syria. At the time when Canaanite religion was practiced, Canaan was divided into various city states.

Canaanite religion refers to the group of ancient Semitic religions practiced by the Canaanites living in the ancient Levant from at least the early Bronze Age through the first centuries AD. Canaanite religion was polytheistic and, in some cases, monolatristic.

Contents

Beliefs

Deities

Fertile Crescent
myth series
Palm tree symbol.svg
Mesopotamian
Levantine
Arabian
Near Eastern Religions
The Levant
Ba'al with raised arm, 14th-12th century BC, found at Ras Shamra (ancient Ugarit), Louvre Baal Ugarit Louvre AO17330.jpg
Ba'al with raised arm, 14th–12th century BC, found at Ras Shamra (ancient Ugarit), Louvre

A great number of deities in a four-tier hierarchy headed by El and Asherah [1] [2] were worshiped by the followers of the Canaanite religion; this is a detailed listing: [3]

Afterlife beliefs and cult of the dead

Canaanites believed that following physical death, the npš (usually translated as "soul") departed from the body to the land of Mot (Death). Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not trouble the living. Dead relatives were venerated and sometimes asked for help. [26] [27]

Cosmology

None of the inscribed tablets found in 1929 in the Canaanite city of Ugarit (destroyed c. 1200 BC) has revealed a cosmology. Any idea of one is often reconstructed from the much later Phoenician text by Philo of Byblos (c. 64–141 AD), after much Greek and Roman influence in the region.

According to the pantheon, known in Ugarit as 'ilhm (Elohim) or the children of El, supposedly obtained by Philo of Byblos from Sanchuniathon of Berythus (Beirut) the creator was known as Elion, who was the father of the divinities, and in the Greek sources he was married to Beruth (Beirut = the city). This marriage of the divinity with the city would seem to have Biblical parallels too with the stories of the link between Melqart and Tyre; Chemosh and Moab; Tanit and Baal Hammon in Carthage, Yah and Jerusalem.

The union of El Elyon and his consort Asherah would be representation of primordial Cronos and Rhea in Greek mythology or Roman Saturnus and Ops.

In Canaanite mythology there were twin mountains Targhizizi and Tharumagi which hold the firmament up above the earth-circling ocean, thereby bounding the earth. W. F. Albright, for example, says that El Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā'û or shaddû'a ("mountain-dweller"), one of the names of Amurru. Philo of Byblos states that Atlas was one of the Elohim, which would clearly fit into the story of El Shaddai as "God of the Mountain(s)". Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast". The idea of two mountains being associated here as the breasts of the Earth, fits into the Canaanite mythology quite well. The ideas of pairs of mountains seem to be quite common in Canaanite mythology (similar to Horeb and Sinai in the Bible). The late period of this cosmology makes it difficult to tell what influences (Roman, Greek, or Hebrew) may have informed Philo's writings.

Mythology

In the Baal Cycle, Ba'al Hadad is challenged by and defeats Yam, using two magical weapons (called "Driver" and "Chaser") made for him by Kothar-wa-Khasis. Afterward, with the help of Athirat and Anat, Ba'al persuades El to allow him a palace. El approves, and the palace is built by Kothar-wa-Khasis. After the palace is constructed, Ba'al gives forth a thunderous roar out of the palace window and challenges Mot. Mot enters through the window and swallows Ba'al, sending him to the Underworld. With no one to give rain, there is a terrible drought in Ba'al's absence. The other deities, especially El and Anat, are distraught that Ba'al has been taken to the Underworld. Anat goes to the Underworld, attacks Mot with a knife, grinds him up into pieces, and scatters him far and wide. With Mot defeated, Ba'al is able to return and refresh the Earth with rain. [28]

Religious practices

Archaeological investigations at the site of Tell es-Safi have found the remains of donkeys, as well as some sheep and goats in Early Bronze Age layers, dating to 4,900 years ago which were imported from Egypt in order to be sacrificed. One of the sacrificial animals, a complete donkey, was found beneath the foundations of a building, leading to speculation this was a 'foundation deposit' placed before the building of a residential house. [29]

It is considered virtually impossible to reconstruct a clear picture of Canaanite religious practices. Although child sacrifice was known to surrounding peoples, there is no reference to it in ancient Phoenician or Classical texts. The biblical representation of Canaanite religion is always negative. [30]

Canaanite religious practice had a high regard for the duty of children to care for their parents, with sons being held responsible for burying them, and arranging for the maintenance of their tombs. [31]

Canaanite deities such as Baal were represented by figures which were placed in shrines, often on hilltops, or 'high places' surrounded by groves of trees, such as is condemned in the Hebrew Bible, in Hosea (v 13a) which would probably hold the Asherah pole, and standing stones or pillars. [32]

History

The Canaanites

The Levant region was inhabited by people who themselves referred to the land as 'ca-na-na-um' as early as the mid-third millennium BC. [33] There are a number of possible etymologies for the word.

The Akkadian word "kinahhu" referred to the purple-colored wool, dyed from the Murex molluscs of the coast, which was throughout history a key export of the region. When the Greeks later traded with the Canaanites, this meaning of the word seems to have predominated as they called the Canaanites the Phoenikes or "Phoenicians", which may derive from the Greek word "Phoenix" meaning crimson or purple, and again described the cloth for which the Greeks also traded. The Romans transcribed "phoenix" to "poenus", thus calling the descendants of the Canaanite settlers in Carthage "Punic".

Thus while "Phoenician" and "Canaanite" refer to the same culture, archaeologists and historians commonly refer to the Bronze Age, pre-1200 BC Levantines as Canaanites; and their Iron Age descendants, particularly those living on the coast, as Phoenicians. More recently, the term Canaanite has been used for the secondary Iron Age states of the interior (including the Philistines and the states of Israel and Judah) [34] [35] that were not ruled by Arameans—a separate and closely related ethnic group. [36] The DNA of the modern Arab and Jewish people matches the DNA of the ancient Canaanites. [37]

Influences

Canaanite religion was strongly influenced by their more powerful and populous neighbors, and shows clear influence of Mesopotamian and Egyptian religious practices. Like other people of the Ancient Near East Canaanite religious beliefs were polytheistic, with families typically focusing on veneration of the dead in the form of household gods and goddesses, the Elohim, while acknowledging the existence of other deities such as Baal and El, Mot, Qos, Asherah and Astarte. Kings also played an important religious role and in certain ceremonies, such as the hieros gamos of the New Year, may have been revered as gods. "At the center of Canaanite religion was royal concern for religious and political legitimacy and the imposition of a divinely ordained legal structure, as well as peasant emphasis on fertility of the crops, flocks, and humans." [38] [39]

Carthage

Contact with other areas

Canaanite religion was influenced by its peripheral position, intermediary between Egypt and Mesopotamia, whose religions had a growing impact upon Canaanite religion. For example, during the Hyksos period, when chariot-mounted maryannu ruled in Egypt, at their capital city of Avaris, Baal became associated with the Egyptian god Set, and was considered identical – particularly with Set in his form as Sutekh. Iconographically henceforth, Baal was shown wearing the crown of Lower Egypt and shown in the Egyptian-like stance, one foot set before the other. Similarly Athirat (known by her later Hebrew name Asherah), Athtart (known by her later Greek name Astarte), and Anat henceforth were portrayed wearing Hathor-like Egyptian wigs.

From the other direction, Jean Bottéro has suggested that Ya of Ebla (a possible precursor of Yam) was equated with the Mesopotamian god Ea during the Akkadian Empire. In the Middle and Late Bronze Age, there are also strong Hurrian and Mitannite influences upon the Canaanite religion. The Hurrian goddess Hebat was worshiped in Jerusalem, and Baal was closely considered equivalent to the Hurrian storm god Teshub and the Hittite storm god, Tarhunt. Canaanite divinities seem to have been almost identical in form and function to the neighboring Arameans to the east, and Baal Hadad and El can be distinguished amongst earlier Amorites, who at the end of the Early Bronze Age invaded Mesopotamia.

Carried west by Phoenician sailors, Canaanite religious influences can be seen in Greek mythology, particularly in the tripartite division between the Olympians Zeus, Poseidon and Hades, mirroring the division between Baal, Yam and Mot, and in the story of the Labours of Hercules, mirroring the stories of the Tyrian Melqart, who was often equated with Heracles. [40]

Sources

Present-day knowledge of Canaanite religion comes from:

Literary sources

The ruins of the excavated city of Ras Shamra, or Ugarit Ugarit 02.jpg
The ruins of the excavated city of Ras Shamra, or Ugarit

Until Claude F. A. Schaefer began excavating in 1929 at Ras Shamra in Northern Syria (the site historically known as Ugarit), and the discovery of its Bronze Age archive of clay tablets written in an alphabetical cuneiform, [42] modern scholars knew little about Canaanite religion, as few records have survived. Papyrus seems to have been the preferred writing medium, but whereas in Egypt papyrus may survive centuries in the extremely dry climate, Canaanite records have simply decayed in the humid Mediterranean climate. [43] As a result, the accounts contained within the Bible represented almost the only sources of information on ancient Canaanite religion. This record was supplemented by a few secondary and tertiary Greek sources: (Lucian's De Dea Syria (The Syrian Goddess), fragments of the Phoenician History of Philo of Byblos (died 141 AD), and the writings of Damascius). More recently, detailed study of the Ugaritic material, of other inscriptions from the Levant and also of the Ebla archive from Tel Mardikh, excavated in 1960 by a joint Italo-Syrian team, have cast more light on the early Canaanite religion. [43] [44]

According to The Encyclopedia of Religion, the Ugarit texts represent one part of a larger religion that was based on the religious teachings of Babylon. The Canaanite scribes who produced the Baal texts were also trained to write in Babylonian cuneiform, including Sumerian and Akkadian texts of every genre. [45]

Archaeological sources

Archaeological excavations in the last few decades have unearthed more about the religion of the ancient Canaanites. [36] The excavation of the city of Ras Shamra (1928 onwards) and the discovery of its Bronze Age archive of clay-tablet alphabetic cuneiform texts provided a wealth of new information. Detailed study of the Ugaritic material, of other inscriptions from the Levant and also of the Ebla archive from Tel Mardikh, excavated in 1960 by a joint Italo-Syrian team, have cast more light on the early Canaanite religion.[ citation needed ]

See also

Notes

  1. ↑ Whereas the Israelites originated as Bronze Age Canaanites, the origin of Yahweh is indeterminate (see Yahweh §Bronze Age origins). Following the introduction of Yahweh (localized to the Iron Age kingdoms of Israel (Samaria) and Judah), a shift in theophoric naming occurred in which the original and most ancient biblical names paying tribute to El (Isra-el, Dani-el, Samu-el, Micha-el etc.) began to be displaced by names paying tribute to Yahweh.
    Mark S. Smith sees the conflation of El and Yahweh as part of the process which he describes as "convergence" in the period of the Judges and the early monarchy. Convergence saw the coalescence of the qualities of other deities, and even the deities themselves, into Yahweh. (Mark S. Smith, 2nd edition of The Early History of Israel, pp. 6-13) Thus El became identified as a name of Yahweh, while Asherah ceased to be a distinct goddess. And the attributes of El, Asherah and Baal (notably, for Baal, his identification as a storm-god) were assimilated into Yahweh.
    Some of the idiosyncratic aspects of Yahweh are described by Smith as "differentiation" in the period from the 9th century BC through to the Exile. Differentiation identified and rejected certain Canaanite features i.e. Baal, child sacrifice, the asherah, worship of the sun and moon, and the cults of the "high places". (W. Lee Humphries, review of The Early History of God, Journal of the American Academy of Religion, Vol. 61, No. 1 (Spring, 1993), pp. 157-160.)

Related Research Articles

Baal Title or honorific meaning "owner", "lord"

Baal, or Baʽal, was a title and honorific meaning "owner", "lord" in the Northwest Semitic languages spoken in the Levant during antiquity. From its use among people, it came to be applied to gods. Scholars previously associated the theonym with solar cults and with a variety of unrelated patron deities but inscriptions have shown that the name Ba'al was particularly associated with the storm and fertility god Hadad and his local manifestations.

El (deity) Northwest Semitic word for "god"

ʼĒl is a Northwest Semitic word meaning "god" or "deity", or referring to any one of multiple major ancient Near Eastern deities. A rarer form, ʼila, represents the predicate form in Old Akkadian and in Amorite. The word is derived from the Proto-Semitic *ʔil-, meaning "god".

Qetesh Ancient Egyptian goddess

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Hadad Canaanite and Mesopotamian god

Hadad, Adad, Haddad or Iškur (Sumerian) was the storm and rain god in the Canaanite and ancient Mesopotamian religions. He was attested in Ebla as "Hadda" in c. 2500 BCE. From the Levant, Hadad was introduced to Mesopotamia by the Amorites, where he became known as the Akkadian (Assyrian-Babylonian) god Adad. Adad and Iškur are usually written with the logogram 𒀭𒅎dIM—the same symbol used for the Hurrian god Teshub. Hadad was also called Pidar, Rapiu, Baal-Zephon, or often simply Baʿal (Lord), but this title was also used for other gods. The bull was the symbolic animal of Hadad. He appeared bearded, often holding a club and thunderbolt while wearing a bull-horned headdress. Hadad was equated with the Greek god Zeus; the Roman god Jupiter, as Jupiter Dolichenus; the Hittite storm-god Teshub; the Egyptian god Set.

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Asherah Ancient Semitic goddess

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Mot (god) Canaanite god

Mot was the ancient Canaanite god of death and the Underworld. He was worshipped by the people of Ugarit, and by the Phoenicians. The main source of information about his role in Canaanite mythology comes from the texts discovered at Ugarit, but he is also mentioned in the surviving fragments of Philo of Byblos's Greek translation of the writings of the Phoenician Sanchuniathon and also in various books of the Old Testament.

Idolatry in Judaism is prohibited. Judaism holds that idolatry is not limited to the worship of an idol itself, but also worship involving any artistic representations of God. The prohibition is epitomized by the first two "words" of the decalogue: I am the Lord thy God, Thou shalt have no other gods before me, and Thou shalt not make unto thee any graven image.

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Baal Cycle

The Baal Cycle is an Ugaritic cycle of stories about the Canaanite god Baʿal, a storm god associated with fertility. It is one of the Ugarit texts.

Baalshamin

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Shapash, alternatively written as Shapshu or Shapsh, was a Canaanite sun goddess. She also served as the royal messenger of the high god El, her probable father. Her most common epithets in the Ugaritic corpus are nrt 'ilm špš, rbt špš, and špš 'lm. In the pantheon lists KTU 1.118 and 1.148, Shapash is equated with the Akkadian dšamaš.

Yahwism Worship of Yahweh in the Levant during the Iron Age

Yahwism is the name given by modern scholars to the religion of ancient Israel. Yahwism was polytheistic, with a plethora of gods and goddesses. Heading the pantheon was Yahweh, with his consort, the goddess Asherah; below them were second-tier gods and goddesses such as Baal, Shamash, Yarikh, Mot, and Astarte, all of whom had their own priests and prophets and numbered royalty among their devotees, and a third and fourth tier of minor divine beings, including the mal'ak, the messengers of the higher gods, who in later times became the angels of Christianity, Judaism and Islam.

References

Citations

  1. ↑ Evans, Annette H. M. "Monotheism and Yahweh", The Development of Jewish Ideas of Angels: Egyptian and Hellenistic Connections, ca. 600 BC to ca. 200 BC . PhD diss., Stellenbosch University, 2007. p. 291. "Handy (1994:176,177) describes the four hierarchical levels in Syro-Palestinian mythology. The first level consists of the deity El (or his equivalents) and Asherah. The second level consists of the active deities or patron gods, for example Baal, and the third, the artisan gods, for example Kothar-wa-Khasis. The lowest level consists of the messenger gods, who have no independent volition, which Handy equates with the “angels” of the Bible."
  2. ↑ Handy, Lowell K. (1994). "Summary - Cosmic Hierarchy". Among the Host of Heaven: The Syro-Palestinian Pantheon as Bureaucracy. Eisenbrauns. pp. 169–170. ISBN   978-0-931464-84-3. [Per the Syro-Palestinian perception of the cosmos] The fourfold hierarchy of the divine realm may be diagrammed as follows [Authoritative Deities: El; Active Deities: Baal; Artisan Deities: Kothar; Messenger Deities: gpn w ugr]...
  3. ↑ Tannen, Trudy. "Canaanite Religion" . Retrieved December 26, 2020.
  4. ↑ "Athirat". December 23, 2020. Retrieved December 26, 2020.
  5. ↑ Guisepi, Robert. "Canaanite culture and religion". Archived from the original on 2017-08-08. Retrieved December 26, 2020.
  6. ↑ "Baal". Encyclopædia Britannica . Retrieved December 26, 2020.
  7. ↑ "Extremists blow up Baalshamin Temple at Palmyra, in pictures". The Telegraph. August 25, 2015. Retrieved December 26, 2020.
  8. ↑ Teixidor, Javier (1979). The Pantheon of Palmyra. Brill Archive. p. 1. ISBN   9004059873.
  9. ↑ Quinn, Ben (September 1, 2015). "Isis destruction of Palmyra's Temple of Bel revealed in satellite images". The Guardian . Retrieved December 26, 2020.
  10. ↑ Smith, Mark S. (2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel. Wm. B. Eerdmans Publishing. pp. 32f, n. 45. ISBN   978-0-8028-3972-5. [Deuteronomy 32:8-9] suggests that Yahweh, originally a warrior-god from Sinai/Paran/Edom/Teiman, was known separately from El at an early point in early Israel.
  11. ↑ Gorelick, Leonard; Williams-Forte, Elizabeth; Ancient seals and the Bible. International Institute for Mesopotamian Area Studies. p. 32.
  12. ↑ Dietrich, Manfried; Loretz, Oswald; Ugarit-Forschungen: Internationales Jahrbuch für die Altertumskunde Syrien-Palästinas, Volume 31. p. 362.
  13. ↑ Kang, Sa-Moon, Divine war in the Old Testament and in the ancient Near East. p. 79.
  14. ↑ "alleged but not securely attested", according to Johnston, Sarah Isles, Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN   0-674-01517-7. p. 335.
  15. ↑ Wiggins, Steve (2003). "Pidray, Tallay and Arsay in the Baal Cycle". Journal of Northwest Semitic Language. 29: 83–101.
  16. ↑ Botterweck, G.J.; Ringgren, H.; Fabry, H.J. (2006). Theological Dictionary of the Old Testament. 15. Alban Books Limited. p. 24. ISBN   9780802823397 . Retrieved 2014-12-15.
  17. ↑ Johnston, Sarah Isles, Religions of the Ancient World: A Guide. Cambridge: Harvard University Press. ISBN   0-674-01517-7. p. 418.
  18. ↑ Wyatt, Nick, There's Such Divinity Doth Hedge a King , Ashgate (19 Jul 2005), ISBN   978-0-7546-5330-1, p. 104.
  19. ↑ "26 Religions". Archived from the original on February 24, 2020. Retrieved December 26, 2020.
  20. ↑ Kohler, Kaufmann; Singer, Isidore. "Melchizedek". The Jewish Encyclopedia . Retrieved December 26, 2020.
  21. ↑ Gordon, Cyrus H. (1965). Common Background of Greek and Hebrew Civilizations. New York: Norton Library. p. 171. ISBN   9780393002935.
  22. ↑ Ugaritic text: KTU 1.1 IV 14
  23. ↑ "The Shelby White & Leon Levy Program: Dig Sites, Levant Sothern". fas.harvard.edu. Archived from the original on 2014-03-29. Retrieved 2014-10-01.
  24. ↑ Finkelstein, Israel, and Silberman, Neil Asher, 2001, The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, p. 242.
  25. ↑ Asherah: goddesses in Ugarit, Israel and the Old Testament, By Tilde Binger. p. 35.
  26. ↑ Segal, Alan F. Life after death: a history of the afterlife in the religions of the West
  27. ↑ Annette Reed (11 February 2005). "Life, Death, and Afterlife in Ancient Israel and Canaan" (PDF). Archived from the original (PDF) on 8 May 2005. Retrieved 2014-10-01.
  28. ↑ Wilkinson, Philip Myths & Legends: An Illustrated Guide to Their Origins and Meanings
  29. ↑ Bohstrom, Philippe (21 June 2016). "Canaanites Imported Sacrificial Animals From Egypt, Archaeologists Find" – via Haaretz.
  30. ↑ David Noel Freedman, Allen C. Myers (2000-12-31). Eerdmans Dictionary of the Bible. Amsterdam University Press. p. 214.CS1 maint: uses authors parameter (link)
  31. ↑ Lawrence Boadt, Richard J. Clifford, Daniel J. Harrington (2012). "11". Reading the Old Testament: An Introduction. Paulist Press.CS1 maint: uses authors parameter (link)
  32. ↑ Bruce C. Birch (1997-01-01). Hosea, Joel, and Amos. Westminster John Knox Press. pp. 33, 56.
  33. ↑ Aubet, Maria E., 1987, 910 The Phoenicians and the West, (Cambridge University Press, New York) p.9
  34. ↑ Davies, Philip R. (1 April 2016). "Early Judaism(s)". On the Origins of Judaism. Routledge. p. 15. ISBN   978-1-134-94502-3. Ancient Israel and Judah were not “communities of faith” as distinct from any of their neighbours, all of whom had their own deities also. We cannot know in much detail what the religions of these ancient societies were, but the books of Judges—Kings and the archaeological evidence agree that much religious practice in these two kingdoms largely conformed to local patterns (“worshipping the Baals”).
  35. ↑ Thompson, Thomas L. "A view from Copenhagen: Israel and the History of Palestine". The Bible and Interpretation. Mark Elliott, Patricia Landy. Retrieved 15 September 2017. The Bible, I think, is neither historical nor historiographical, but a secondary collection of tradition.
  36. 1 2 Tubb, Jonathan. 'The Canaanites (British Museum Press)
  37. ↑ "DNA from the Bible's Canaanites lives on in modern Arabs and Jews". History. 2020-05-28. Retrieved 2021-05-02.
  38. ↑ abstract, K. L. Noll (2007) "Canaanite Religion", Religion Compass 1 (1), 61–92 doi : 10.1111/j.1749-8171.2006.00010.x
  39. ↑ Moscati, Sabatino. The Face of the Ancient Orient, 2001.
  40. ↑ Stories from Ancient Canaan, Second Edition. ISBN   1611641624 . Retrieved 9 February 2017.
  41. ↑ Richard, Suzanne Near Eastern archaeology: a reader , Eisenbrauns illustra9ted edition (1 Aug 2004) ISBN   978-1-57506-083-5, p. 343
  42. ↑ Schaeffer, Claude F. A. (1936). "The Cuneiform Texts of Ras Shamra~Ugarit" (PDF). London: Oxford University Press. Archived from the original (PDF) on 2011-09-20.
  43. 1 2 Olmo Lete, Gregorio del (1999), "Canaanite religion: According to the liturgical texts of Ugarit" (CDL)
  44. ↑ Hillers D.R. (1985)"Analyzing the Abominable: Our Understanding of Canaanite Religion" (The Jewish quarterly review, 1985)
  45. ↑ The Encyclopedia of Religion - Mcmillan Library Ref. - Page 42

Sources

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  • Ribichini, Sergio "Beliefs and Religious Life" in Maoscati Sabatino (1997), "The Phoenicians" (Rissoli)
  • van der Toorn, Karel (1995). Dictionary of Deities and Demons in the Bible. New York, NY: E.J. Brill. ISBN   0-8028-2491-9.
  • Bibliography of Canaanite & Phoenician Studies
  • Dawson, Tess (2009). Whisper of Stone. Natib Qadish: Modern Canaanite Religion. O Books. ISBN   978-1-84694-190-0.
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