Canaanites
Gods: Baal, El, Asherah
2 Kings 18:14 – "And Hezekiah king of Judah sent to the king of Assyria at Lachish, saying, 'I have done wrong; withdraw from me.
2 Kings 23:29 – "In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the river Euphrates.
The Aryan and Japhetic Colonies
Rawlinson informs us that even Aryan roots are mingled with Presemitic in some of the old inscriptions of Assyria.
Chronological Nations and Tribes
Gods: Baal, El, Asherah
Elamites: An ancient civilization located east of Mesopotamia, often at odds with Assyria and Babylon.
From that land, he went to Assyria, where he built Nineveh, Rehoboth Ir, Calah, and Resen, which is between Nineveh and Calah—which is the great city."
Nimrod as a Historical Figure: The third approach seeks to identify Nimrod with historical figures, including Sargon of Akkad, the first of Assyria, or even Egyptian pharaohs like Nemrutash or Aramaean rulers like Ben-Hadad.
Nimrod's rule over Assyria reflects the long-standing cultural superiority of Babylonia over Assyria, pointing to a period before 2000 BC under the Akkadian or Ur III dynasties, or around 610 to 539 BC during the Neo-Babylonian Chaldean rule.
Assyria also plays a role in the biblical depiction of Nimrod, particularly during the Neo-Assyrian period from the 9th to 7th centuries BC when Assyria dominated Babylonia.
This connection is evident in Micah's identification of the land of Nimrod with Assyria.
Specifically, in 2 Kings 19:37 and Isaiah 37:38, King Sennacherib of Assyria is said to have been assassinated by his sons Adrammelech and Sharezer in the temple of Nisroch, which is likely a scribal error for Nimrod.
Ninas, the legendary founder of Nineveh, the ancient capital of Assyria, remains an enigmatic figure.
The decipherment of a vast quantity of cuneiform texts has allowed modern Assyriologists to piece together a more accurate history of Sumer, Akkad, Babylonia, Assyria, and Chaldea.
Ninas is not attested in any of the extensive king lists compiled by the Mesopotamians themselves, nor mentioned in any Mesopotamian literature, and it is possible that this Hellenic creation was inspired by the deeds of one or more real kings of Assyria or Assyro-Babylonian mythology, just like Nimrod.
In these legends, Ninus and Nimrod were both ancient kings of Mesopotamia, ruling over Assyria and Babylonia and linked to the establishment of Nineveh.
In contrast, Genesis portrays Nimrod as a Babylonian king who holds authority over both Babylon and Assyria.
To sum it up, Ninus and Nimrod represent competing traditions aiming to establish the pedigree of Assyria and Babylon.
While Ninus is a legendary figure asserting the primacy of Assyria with Nineveh as its initial stronghold, the Genesis account aligns entirely with Berossus by attributing Babylon as the first established city.
Similarly, Nimrod is portrayed as a powerful ruler who establishes dominion over Babylon and Assyria.
Yahweh was replaced by a human king
Wallis gives an example of this obscuration, describing a Harvest Festival in the 7th century BCE at Tel Arad, where people honored the Queen of Heaven, Asherah.
This practice, he argues, was part of the Judaism of that time, which involved multiple temples, high priests, and deities, including Asherah.
Wallis points out that the memory of Asherah and other deities was systematically erased by the redactors of the Bible.
They added negative glosses and comments to stories involving Asherah, such as when Solomon built a temple to her, to make her seem less favorable compared to Yahweh.
In this doorway, a being appears, identified as Asherah.
Wallis interprets this as a portal through which Asherah, an advanced being, entered the world.
Wallis recounts how, in the 7th century BCE, there was a concerted effort to eradicate the worship of Asherah and other deities.
Atlantis in the Old Testament
Wealthy Nations: Isaiah prophesies against various powerful and wealthy nations, including Babylon, Assyria, Egypt, and Tyre.
Inanna and Enmerkar
The divine queen of heaven and earth, the lady of all the lands, Inanna, the exalted mistress, made known her grandeur to the world.
Inanna, the exalted mistress, the queen of heaven and earth, instructed Enmerkar on what to do."
Lines 96-100: "Inanna, the queen of heaven and earth, looked upon Uruk with favor.
Jerusalem
In the Hebrew Bible, particularly in the book of Isaiah, Jerusalem is personified as a female figure, embodying many of the nurturing, protective, and ordering aspects that were traditionally associated with goddesses like Asherah.
Analysis:In this passage, Jerusalem is depicted as a mother who nourishes and comforts her children, a role strongly associated with the nurturing and fertility aspects of Asherah.
The nurturing qualities traditionally attributed to Asherah seem to be reinterpreted here through the personification of Jerusalem.
Analysis:Here, Jerusalem is portrayed as a wife, emphasizing her role in a covenant relationship with God, akin to the protective and covenantal aspects associated with Asherah.
The covenantal language and the depiction of God as a husband provide a framework within which the protective and nurturing roles of Asherah might be reinterpreted.
This reflects the ordering function traditionally associated with female deities like Asherah, who were believed to maintain social and cosmic balance.
The unity and stability of Jerusalem as a city that "is bound firmly together" mirrors the order and structure that Asherah, as a goddess, would have upheld.
Analysis:The comfort provided by Jerusalem is likened to that of a mother, again drawing on the maternal, nurturing qualities associated with Asherah.
This maternal comfort offered by Jerusalem can be seen as a reimagining of Asherah’s role in providing protection and solace to her followers, but now attributed to the personified city within a monotheistic context.
Verse: "He will stretch out his hand against the north and destroy Assyria, leaving Nineveh utterly desolate and dry as the desert.
The Deluge of the Chaldeans
These three copies were, by order of the King of Assyria, Asshurbanabal, made in the eighth century B.C., from a very ancient specimen in the sacerdotal library of the town of Uruk, founded by the monarchs of the first Chaldean empire.
Islands mentioned in the Bible
“In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt, from Cush, from Elam, from Babylonia, from Hamath and from the islands of the Mediterranean.”
The Baal Cycle Goddess Asherah
Deities associated with fish, water, and the sea
Pleiadeans in the Bible
12 Adityas in Hindu Mythology
Aditi is considered the mother of the gods, and the Adityas are among her most significant offspring.
See also Asherah, mother of the gods
This collection includes various texts from Assyria and Babylon that describe mythological figures and sages.
Iraq Museum, Baghdad: Located in the heart of Mesopotamia, the Iraq Museum houses numerous artifacts and texts from ancient Sumer, Akkad, Assyria, and Babylon, many of which relate to their mythology and historical traditions.
The Baal Cycle
Asherah (Atirat): El’s wife, known as the queen mother of the gods, associated with the sea.
The Role of Asherah: Asherah, El's consort, assists in securing Baal's palace.
El and Asherah discuss who should replace Baal as king.
Asherah suggests appointing someone who understands the flow of sap, a metaphor for someone wise or capable of bringing fertility.
Asherah proposes Athtar, a crony of Baal, as the new king.
Upon Baal's return, he defeats the sons of Asherah, his rivals, and restores fertility by overcoming Mot's scorching heat, symbolizing the end of the dry season and the return of the rains.
Beside him was Asherah, the nurturing mother goddess, the source of life and fertility.
With Baal defeated, YHWH turned his gaze to the realms of El and Asherah.
Asherah, the mother goddess, wept for her lost children and the changing times, her influence waning as YHWH's power grew.
Trinity: El, YHWH, Asherah
El retains the role of the supreme, benevolent creator, while Asherah, although not directly paralleled in YHWH's actions, would represent nurturing and fertility aspects in a broader polytheistic context.
Asherah as the nurturing, life-giving mother,
Asherah (אֲשֵׁרָה)
Let’s consider which names and titles might fit under Asherah, given her role as the Mother Goddess and Nurturer, and explain why.
Asherah (אֲשֵׁרָה) - Mother Goddess, consort of El
Explanation: Healing is often associated with nurturing and care, fitting the motherly aspect of Asherah.
Explanation: Peace is a nurturing, comforting state, fitting Asherah’s role as a life-giver and nurturer.
Explanation: A fortress offers safety and security, aligning with the protective aspect of Asherah.
Explanation: Healing is often associated with nurturing and care, fitting the motherly aspect of Asherah.
Explanation: Peace is a nurturing, comforting state, fitting Asherah’s role as a life-giver and nurturer.
Explanation: A fortress offers safety and security, aligning with the protective aspect of Asherah.
The cult of the Great Mother of the Gods, known as Cybele (Magna Mater in Latin), and her consort, Attis, was one of the most significant and complex religious traditions of the ancient Mediterranean world.
The Temple of Cybele, also known as the Temple of Magna Mater, on the Palatine Hill in Rome, was one of the most important religious structures dedicated to the Great Mother of the Gods.
The Taurobolium was an ancient ritual practiced primarily in the Roman Empire, associated with the cult of the Great Mother of the Gods, Cybele (also known as Magna Mater), and her consort, Attis.
Link: Asherah, mother of Gods
Asherah and the May-pole
Comparative Interpretations:The connection between Asherah and the May-pole has been a topic of scholarly interest, primarily due to their perceived similarities as ritual objects associated with fertility and sacred practices.
The Assyrian Sacred Tree (AST) is often identified as the Asherah mentioned in the Bible, which was frequently translated as "grove" but understood by scholars like James Fergusson as a single cultic object rather than a group of trees.
Cultural Significance:The comparison between Asherah and the May-pole underscores the universal theme of fertility and the renewal of life in both ancient and more recent cultural practices.
Asherah, connection with tree worship
Asherah in Ancient Context:Asherah is a term that appears in the context of ancient Near Eastern religions and is associated with various forms of worship and iconography.
Etymological Background:Philologist Heinrich Zimmern proposed that there is an etymological connection between the Hebrew word "asherah" and the Akkadian "asirtu" Both terms are believed to denote a wooden cultic post, a cult room or cella in a temple, or even a private home's cult room.
This multifaceted interpretation indicates that the asherah was not merely a physical object but also represented sacred spaces and possibly deities themselves
Biblical References:In the Old Testament, asherah is often translated as "grove" or "groves," implying a connection with tree worship.
Cult Object Theory:The interpretation of asherah as a cult object has evolved over time.
However, Birger Pering and others expanded this view to include the concept of asherah as both a cult pole and a cult place, representing a sacred space that connects heaven and earth.
Iconographic Representations:The AST, often associated with the asherah, has been depicted in various forms, such as carved wooden poles, metal objects, or constructed symbols adorned with bands and greenery.
Cultural and Religious Significance:Asherah and the AST held significant religious and cultural roles, symbolizing fertility, divine presence, and the connection between the earthly and the divine.
In summary, Asherah represents a complex and multifaceted symbol in ancient Near Eastern religions, encompassing physical cult objects, sacred spaces, and divine representations.
Asherah poles were wooden objects used in the worship of the goddess Asherah, who was associated with fertility, motherhood, and the nurturing aspects of nature.
Both snakes and Asherah poles are connected to fertility, life, and healing.
While Asherah poles symbolized fertility and the nurturing aspects of nature, snakes were often seen as symbols of regeneration and healing.
Both the worship of Asherah (with the Asherah poles) and the veneration of the bronze serpent took place within the broader religious landscape of the ancient Near East, where symbols of fertility, life, and healing were prevalent.
While there is no direct, explicit connection between snakes and Asherah poles in the biblical texts, both symbols played significant roles in the religious practices and symbolism of the ancient Near East.
King Josiah of Judah undertook significant religious reforms aimed at centralizing worship exclusively around YHWH and eliminating the worship of other deities, including Asherah.
Josiah sought to centralize worship in the Jerusalem Temple and eliminate local high places and other sites where different gods, including Asherah, were worshipped.
Destruction of Asherah-related Objects:
The Bible explicitly mentions Josiah’s actions against Asherah worship.
In 2 Kings 23:4-7, it describes how Josiah removed and destroyed the articles made for Baal, Asherah, and other deities:
"The king ordered Hilkiah the high priest, the priests next in rank and the doorkeepers to remove from the temple of the YHWH Lord all the articles made for Baal and Asherah and all the starry hosts.
He took the Asherah pole from the temple of YHWH Lord to the Kidron Valley outside Jerusalem and burned it there.
He also tore down the quarters of the male shrine prostitutes that were in the temple of the YHWH Lord, the quarters where women did weaving for Asherah."
King Josiah's actions against the worship of Asherah, as described in the Bible, were part of his broader efforts to centralize and purify the worship of YHWH.
By destroying the objects associated with Asherah and other deities, Josiah aimed to eliminate polytheistic practices and reinforce the exclusive worship of YHWH in Judah.
King Josiah's reforms, as detailed in the Hebrew Bible, aimed to eliminate the worship of several other deities besides Asherah.
Josiah tore down the quarters of male shrine prostitutes and the structures where women wove hangings for Asherah (2 Kings 23:7).
Asherah
Queen of Heaven
Mother of the Gods
Athirat, especially in Ugaritic texts
Assyria
Asherah is a prominent goddess in the ancient Canaanite religion, where she is often considered the consort of the chief god, El.
She is sometimes called Athirat, especially in Ugaritic texts, where she is portrayed as the wife of El and the mother of seventy gods.
Asherah was represented by wooden poles or trees, known as Asherah poles (Hebrew: אשרה), which were often placed near altars.
The Hebrew Bible mentions Asherah several times, often in a negative context.
Asherah poles are frequently mentioned as objects to be destroyed in efforts to purify Israelite worship (e.g., Exodus 34:13, Deuteronomy 16:21, Judges 3:7).
King Solomon and Asherah:
King Solomon is said to have built high places for Asherah and other deities due to the influence of his foreign wives (1 Kings 11:5).
This inclusion of Asherah in Israelite worship was seen as a departure from exclusive worship of YHWH.
Kings such as Hezekiah and Josiah are noted for their religious reforms, which included the destruction of Asherah poles and other elements of polytheistic worship (2 Kings 18:4, 23:4-7).
Some scholars propose that Asherah may have been considered a consort of Yahweh in early Israelite religion, based on archaeological findings and ancient inscriptions.
Inscriptions from Kuntillet Ajrud and Khirbet el-Qom (8th century BCE) mention "Yahweh and his Asherah," suggesting that she might have been venerated alongside Yahweh.
The presence of Asherah in Israelite worship reflects the syncretism that occurred as Israelite religion evolved, influenced by surrounding Canaanite and other Near Eastern cultures.
Prophets such as Jeremiah and Hosea condemned the worship of Asherah and other deities, calling for a return to the exclusive worship of Yahweh.
Numerous artifacts, such as figurines, inscriptions, and temple remains, provide evidence of Asherah's worship in ancient Israel and Judah.
Asherah represents a significant aspect of ancient Near Eastern religion and highlights the complex relationship between polytheistic practices and the development of monotheism in ancient Israel.
Asherah is mentioned in several places in the Hebrew Bible, often in the context of condemning her worship or associated practices.
"Break down their altars, smash their sacred stones and cut down their Asherah poles."
"Do not set up any wooden Asherah pole beside the altar you build to the Lord your God."
"The Israelites did evil in the eyes of the Lord; they forgot the Lord their God and served the Baals and the Asherahs."
He will uproot Israel from this good land that he gave to their ancestors and scatter them beyond the Euphrates River, because they aroused the Lord’s anger by making Asherah poles."
"Ahab also made an Asherah pole and did more to arouse the anger of the Lord, the God of Israel, than did all the kings of Israel before him."
And bring the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah, who eat at Jezebel’s table."
Also, the Asherah pole remained standing in Samaria."
"He removed the high places, smashed the sacred stones and cut down the Asherah poles.
"The king ordered Hilkiah the high priest, the priests next in rank and the doorkeepers to remove from the temple of the Lord all the articles made for Baal and Asherah and all the starry hosts.
He took the Asherah pole from the temple of the Lord to the Kidron Valley outside Jerusalem and burned it there.
He also tore down the quarters of the male shrine prostitutes that were in the temple of the Lord, the quarters where women did weaving for Asherah."
"The children gather wood, the fathers light the fire, and the women knead the dough and make cakes to offer to the Queen of Heaven.
These references provide a picture of Asherah worship within ancient Israel and the efforts by various leaders and prophets to suppress it in favor of exclusive worship of Yahweh.
These works delve deeper into the archaeological and textual evidence surrounding Asherah and her place in ancient Israelite religion.
exploration of Ashira (also known as Asherah), focusing on her significance in ancient Canaanite religion and her legacy.
Ashira is referred to as the Queen of Heaven, mother of creation, and consort to the storm god Baal.
Ashira's worship extended to ancient Egypt, where she was identified with the goddess Qetesh, known as the Queen of Heaven and Mistress of the Gods.
Paul Wallis discusses the figure of Asherah in ancient religious contexts, particularly within Hebrew and surrounding ancient cultures.
Here's a summary of the key points related to Asherah:
Asherah appears in ancient Hebrew texts alongside other powerful entities like Baal.
Excavations at Tell el-Farah revealed artifacts, including carvings and figurines, indicating the worship of Asherah.
A significant find was a carving of a naus (doorway) flanked by symbols of Asherah, suggesting a portal for advanced beings.
Asherah is depicted as an emphatically female entity with attributes like bare breasts, a vulva, and bouffant hair.
Asherah was honored for teaching ancient humans agronomy, contributing to the Great Leap Forward in human civilization.
Asherah’s contributions are likened to those of other female deities across different ancient cultures.
Asherah was known by various names, such as Astarte, Hathor, and the Lion Lady.
Kings Hezekiah and Josiah reformed Judaism by removing worship practices related to Asherah and other deities.
The transcript suggests that Asherah and other deities represent advanced beings from other worlds who interacted with ancient humans.
Asherah is linked to the Pleiades star cluster, indicated by symbols found at Tell el-Farah.
Despite reforms, memories of Asherah persisted in Jewish practices and texts.
Jeremiah and other biblical writers provide glimpses into the pre-reform religious landscape, where Asherah was widely venerated.
In general, the god Baal was seen as the son of the sky god El, and his mother was therefore Athirat.
In these texts, Baal is depicted as the son of El, the chief god, and Asherah, the mother goddess.
Account of Sethos
During Sethos' reign, Egypt faced a significant threat from Sennacherib, the king of Assyria.