Not only infant baptism by water was found both in the old Babylonian religion and among the Mexicans, but an offering of cakes, which is recorded by the prophet Jeremiah as part of the worship of the Babylonian goddess-mother, "the Queen of Heaven," was also found in the ritual of the Aztecs.
Gods: Baal, El, Asherah
Gods: Baal, El, Asherah
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.
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.
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.
The Baal Cycle Goddess Asherah
Aditi is considered the mother of the gods, and the Adityas are among her most significant offspring.
See also Asherah, mother of the gods
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.
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
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 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.