Asherah (//),[a] in ancient Semitic religion, is a mother goddess who appears in a number of ancient sources. She appears in Akkadian writings by the name of Ašratu(m) (Ashratum), and in Hittite as Aserdu(s) or Asertu(s). Asherah is generally considered identical with the Ugaritic goddess ʾAṯiratu (Athirat).
Goddess of motherhood and fertility
Lady of the Sea
|Major cult center||Middle-East|
|Consort||El (Ugaritic religion)|
Elkunirsa (Hittite religion)
Yahweh (Israelite religion)
Amurru (Amorite religion)
Anu (Akkadian religion)
|Offspring||70 sons (Ugaritic religion)|
77 or 88 sons (Hittite religion)
Significance and rolesEdit
Asherah is identified as the queen consort of the Sumerian god Anu, and Ugaritic ʾEl, the oldest deities of their respective pantheons, as well as Yahweh, the god of Israel and Judah. This role gave her a similarly high rank in the Ugaritic pantheon. Despite her association with Yahweh in extra-biblical sources, Deuteronomy 12 has Yahweh commanding the destruction of her shrines so as to maintain purity of his worship. The name Dione, which like ʾElat means 'goddess', is clearly associated with Asherah in the Phoenician History of Sanchuniathon, because the same common epithet (ʾElat) of "the Goddess par excellence" was used to describe her at Ugarit. The Book of Jeremiah, written circa 628 BC, possibly refers to Asherah when it uses the title "queen of heaven"[b] in Jeremiah 7:16-18 and Jeremiah 44:17-19, 25.
In Ugaritic textsEdit
Sources from before 1200 BC almost always credit Athirat with her full title rabat ʾAṯirat yammi. This has been translated by some commentators as "Lady Athirat of the Sea" or, more fully, "she who treads on the sea".[c] This occurs 12 times in the Baʿal Epic alone. The name is theorised by certain translators and commentators to be from the Ugaritic root ʾaṯr "stride", cognate with the Hebrew root ʾšr, of the same meaning. There she appears to champion Yam, god of the sea, in his struggle with Baʾal. Alternative classical translations have been tendered, such as "she who treads on the sea dragon" or "she who treads on Tyre", the former appearing to be an attempt to grant the Ugaritic texts a form of Chaoskampf. More recent analyses of this epithet have proposed a radically different translation, namely "Lady Asherah of the day", or, more simply, "Lady Day". The common Semitic root yvm or yôm (Hebrew: יוֹם), meaning 'day', appears in several instances in the Masoretic Texts with the second-root letter (-ô-) having been dropped, and in a select few cases, replaced with an A-class vowel of the Niqqud, resulting in the word becoming y(a)m. Such occurrences, as well as the fact that the plural, 'days' (יָמִים), can be read as either yomîm or yāmîm, give credence to this alternate translation.
Her other main divine epithet was qaniyatu ʾilhm[d] which may be translated as "the creatrix of the Gods". In those texts, Athirat is the consort of the god ʾEl; there is one reference to the 70 sons of Athirat, presumably the same as the 70 sons of ʾEl.
She is also called ʾElat,[e] 'goddess', the feminine form of ʾEl (compare Allat) and Qodesh or Qudshu, 'holiness'.[f] Athirat in Akkadian texts appears as Ashratum (or Antu), the wife of Anu, the god of Heaven. In contrast, ʿAshtart is believed to be linked to the Mesopotamian goddess Ishtar who is sometimes portrayed as the daughter of Anu while in Ugaritic myth, ʿAshtart is one of the daughters of ʾEl, the West Semitic counterpart of Anu.
Among the Hittites this goddess appears as Asherdu(s) or Asertu(s), the consort of Elkunirsa ('El, the Creator of Earth') and mother of either 77 or 88 sons. Among the Amarna letters a King of the Amorites is named Abdi-Ashirta, "Servant of Asherah".
In Egyptian sourcesEdit
Beginning during the Eighteenth Dynasty of Egypt, a Semitic goddess named Qudshu ('Holiness') appears prominently. Some think this is Athirat/Ashratu under her Ugaritic name. This Qudshu seems not to be either ʿAshtart or ʿAnat as both those goddesses appear under their own names and with quite different iconography and appear in at least one pictorial representation along with Qudshu.
But in the Persian, Hellenistic, and Roman periods in Egypt there was a strong tendency of syncretism towards goddesses, and Athirat/Ashratum then seems to have disappeared, at least as a prominent goddess under a recognizable name.
In Israel and JudahEdit
Between the 10th century BC and the beginning of their exile in 586 BC, polytheism was normal throughout Israel; it was only after the exile that worship of Yahweh alone became established, and possibly only as late as the time of the Maccabees (2nd century BC) that monotheism became universal among the Jews. Some biblical scholars believe that Asherah at one time was worshipped as the consort of Yahweh, the national God of Israel. There are references to the worship of numerous gods throughout Kings: Solomon builds temples to many gods and Josiah is reported as cutting down the statues of Asherah in the temple Solomon built for Yahweh (2 Kings 23:14). Josiah's grandfather Manasseh had erected one such statue (2 Kings 21:7).
Further evidence includes, for example, an 8th-century BC combination of iconography and inscriptions discovered at Kuntillet Ajrud in the northern Sinai desert where a storage jar shows three anthropomorphic figures and several inscriptions. The inscriptions found refer not only to Yahweh but to ʾEl and Baʿal, and two include the phrases "Yahweh of Samaria and his Asherah" and "Yahweh of Teman and his Asherah." The references to Samaria (capital of the kingdom of Israel) and Teman (in Edom) suggest that Yahweh had a temple in Samaria, while raising questions about the relationship between Yahweh and Kaus, the national god of Edom. The 'asherah' in question is most likely a cultic object, although the relationship of this object (a stylised tree perhaps) to Yahweh and to the goddess Asherah, consort of ʾEl, is unclear. It has been suggested that the Israelites might have considered Asherah as a consort of Baʿal due to the anti-Asherah ideology which was influenced by the Deuteronomistic History at the later period of Monarchy. It has also been suggested by several scholars that there is a relationship between the position of the gĕbîrâ in the royal court and the worship (orthodox or not) of Asherah. In another inscription called "Yahweh and his Asherah", there appears a cow feeding its calf. If Asherah is to be associated with Hathor/Qudshu, it can then be assumed that it is the cow that is being referred to as Asherah
William Dever's book Did God Have a Wife? adduces further archaeological evidence—for instance, the many female figurines unearthed in ancient Israel, (known as Pillar-Base Figurines)—as supporting the view that in Israelite folk religion of the monarchical period, Asherah functioned as a goddess and consort of Yahweh and was worshiped as the queen of heaven, for whose festival the Hebrews baked small cakes.
The word ʾăšērâ is translated in Greek as ἄλσος (grove; plural: ἄλση) in every instance apart from Isaiah 17:8; 27:9 and 2 Chronicles 15:16; 24:18, with δένδρα (trees) being used for the former, and, peculiarly, Ἀστάρτη (Astarte) for the latter. The Vulgate in Latin provided lucus or nemus, a grove or a wood (thus KJV Bible uses grove or groves with the consequent loss of Asherah's name and knowledge of her existence to English language readers of the Bible over some 400 years). The association of Asherah with trees in the Hebrew Bible is very strong. For example, she is found under trees (1 Kings 14:23; 2 Kings 17:10) and is made of wood by human beings (1 Kings 14:15, 2 Kings 16:3-4). Trees described as being an asherah or part of an asherah include grapevines, pomegranates, walnuts, myrtles, and willows.
Some scholars have found an early link between Asherah and Eve, based upon the coincidence of their common title as "the mother of all living" in Genesis 3:20 through the identification with the Hurrian mother goddess Hebat.
Asherah poles, which were sacred trees or poles, are mentioned many times in the Hebrew Bible, rendered as palus sacer (sacred poles) in the Latin Vulgate. The asherah pole was prohibited by the Deuteronomic Code which commanded "You shall not plant any tree as an Asherah beside the altar of the Lord your God".
A stele, now located at the Louvre, discovered by Charles Huber in 1883 in the ancient oasis of Tema,[g] northwestern Arabia, and believed to date to the time of Nabonidus's retirement there in 549 BC, bears an inscription in Aramaic which mentions Ṣalm of Maḥram, Shingala, and Ashira as the gods of Tema.
This 'Ashira' may be Athirat/Asherah. Due to differences in regional dialects, the Arabic 'th' (//; Arabic: ث, romanized: ṯāʾ; corresponding to the Ugaritic 𐎘), can occur as either 'th' (//; Hebrew: ת) or 'sh' (//; Hebrew: שׁ). Additionally, it is widely considered that the Canaanite 'th' is equivalent to the 'sh' sound in most other Semitic languages, which further complicates matters. Furthermore, it is unclear whether the name would be an Arabian vocalisation of the Ugaritic ʾaṯrt or a later borrowing of the Canaanite 'Asherah'. We could therefore assert that the root of both names is ʾšrt, and we could infer an etymological connection between Ashira and Athirat.
The Arabic root ʼṯr is similar in meaning to the Hebrew indicating 'to tread' used as a basis to explain the name of Ashira as "lady of the sea", especially as the Arabic root ymm also means 'sea'. It has also been recently suggested that the goddess name Athirat might be derived from the passive participle form, referring to "one followed by (the gods)", that is, "pro-genitress or originatress", corresponding with Asherah's image as the 'mother of the gods' in Ugaritic literature.
|Wikimedia Commons has media related to Asherah.|
- "Asherah" in The New Encyclopædia Britannica. Chicago: Encyclopædia Britannica Inc., 15th edn., 1992, Vol. 1, pp. 623-4.
- Leeming, David (2005). The Oxford Companion to World Mythology, p.32.
- Niehr, Herbert (1995). "The Rise of YHWH in the Judahite and Israelite Religion". The Triumph of the Elohim: From Yahwisms to Judaisms. Grand Rapids, Michigan, USA: Eerdmans. pp. 54, 57. ISBN 0-8028-4161-9.
- Binger 1997, p. 74
- Deuteronomy 12: 3-4
- Olyan, Saul M. (1988), Asherah and the cult of Yahweh in Israel, Scholars Press, p. 79, ISBN 9781555402549
- ". . . pray thou not for this people . . . The children gather wood, and the fathers kindle the fire, and the women knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings to other gods, that they may provoke me to anger." (King James Version)
- Rainer, Albertz (2010), "Personal piety", in Stavrakopoulou, Francesca; Barton, John (eds.), Religious Diversity in Ancient Israel and Judah (reprint ed.), Continuum International Publishing Group, pp. 135–146(at 143), ISBN 9780567032164
- Gibson, J. C. L.; Driver, G. R. (1978), Canaanite Myths and Legends, T. & T. Clark, ISBN 9780567023513
- Albright, W. F. (1968). Yahweh and the gods of Canaan: a historical analysis of two contrasting faiths. London: University of London, Athlone Press. pp. 105–106. ISBN 9780931464010.
- Emerton, J. A. (1982). "New Light on Israelite Religion: The Implications of the Inscriptions from Kuntillet ʿAjrud", Zeitschrift für die Alttestamentliche Wissenschaft 94. Brill. p. 8. Retrieved 27 June 2019.
- Binger, Tilde (1997). Asherah: Goddesses in Ugarit, Israel and the Old Testament (1st ed.). Sheffield: Sheffield Academic Press. pp. 42–93. ISBN 9780567119766.
- Numbers 6:5, Job 7:6
- Noted by Raphael Patai, "The Goddess Asherah", Journal of Near Eastern Studies 24.1/2 (1965: 37–52), p. 39.
- Finkelstein, Israel, and Silberman, Neil Asher, The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, Simon & Schuster, 2002, pp. 241–42.
- "BBC Two - Bible's Buried Secrets, Did God Have a Wife?". BBC. 21 December 2011. Retrieved 4 July 2012.
- Quote from the BBC documentary (prof. Herbert Niehr): "Between the 10th century and the beginning of their exile in 586 there was polytheism as normal religion all throughout Israel; only afterwards things begin to change and very slowly they begin to change. I would say it [the sentence "Jews were monotheists" - n.n.] is only correct for the last centuries, maybe only from the period of the Maccabees, that means the second century BC, so in the time of Jesus of Nazareth it is true, but for the time before it, it is not true."
- Wesler, Kit W. (2012). An Archaeology of Religion. University Press of America. p. 193. ISBN 978-0761858454. Retrieved 3 September 2014.
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- Ze'ev Meshel, Kuntillet 'Ajrud: An Israelite Religious Center in Northern Sinai, Expedition 20 (Summer 1978), pp. 50–55
- Dever 2005
- Hadley 2000, pp. 122–136
- Bonanno, Anthony (1986). Archaeology and Fertility Cult in the Ancient Mediterranean: Papers Presented at the First International Conference on Archaeology of the Ancient Mediterranean, University of Malta, 2–5 September 1985. John Benjamins Publishing. p. 238. ISBN 9789060322888. Retrieved 10 March 2014.
- Keel, Othmar; Uehlinger, Christoph (1998). Gods, Goddesses, And Images of God. Bloomsbury Academic. p. 228. ISBN 9780567085917. Retrieved 10 March 2014.
- Keel, Othmar; Uehlinger, Christoph (1998). Gods, Goddesses, And Images of God. Bloomsbury Academic. pp. 232–233. ISBN 9780567085917. Retrieved 10 March 2014.
- Sung Jin Park, "The Cultic Identity of Asherah in Deuteronomistic Ideology of Israel," Zeitschrift für die Alttestamentliche Wissenschaft 123/4 (2011): 553–564.
- Ackerman, Susan (1993). "The Queen Mother and the Cult in Ancient Israel". Journal of Biblical Literature. 112 (3): 385–401.
- Bowen, Nancy (2001). "The Quest for the Historical Gĕbîrâ". Catholic Biblical Quarterly. 64: 597–618.
- 1 Kings 15:13; 18:19, 2 Kings 10:13
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- "Asherah". www.asphodel-long.com. Retrieved 14 February 2016.
- Danby, Herbert (1933). The Mishnah: Translated from the Hebrew With Introduction and Brief Explanatory Notes. Oxford: Oxford University Press. pp. 90, 176. ISBN 9780198154020.
- Jenny Kein, (2000)"Reinstating the Divine Woman in Judaism" (Universal Publishers; 1 edition (January 15, 2000)
- Bach, Alice Women in the Hebrew Bible Routledge; 1 edition (3 Nov 1998) ISBN 978-0-415-91561-8 p.171
- Donald B. Redford, Egypt, Canaan, and Israel in Ancient Times, Princeton University Press, 1992 p.270.
- Deut 16:21
- Jordan, Michael (14 May 2014). Dictionary of Gods and Goddesses. Infobase Publishing. p. 37. ISBN 9781438109855.
- Baruch Margalit, "The Meaning and Significance of Asherah," Vetus Testamentum 40 (July 1990): 264–97.
- Watkins, Justin (2007). "Athirat: As Found at Ras Shamra". Studia Antiqua. 5 (1): 45–55.
- Lucy Goodison and Christine Morris, Ancient Goddesses: Myths and Evidence (Madison: University of Wisconsin Press, 1998), 79.
- Sung Jin Park, "Short Notes on the Etymology of Asherah", Ugarit Forschungen 42 (2010): 527–534.
- Barker, Margaret (2012), The Mother of the Lord Volume 1: The Lady in the Temple, T & T Clark, ISBN 9780567528155
- Binger, Tilde (1997), Asherah: Goddesses in Ugarit, Israel and the Old Testament (1st ed.), Sheffield: Sheffield Academic Press, pp. 42–93, ISBN 9780567119766
- Dever, William G. (2005), Did God Have A Wife?: Archaeology And Folk Religion In Ancient Israel, Wm. B. Eerdmans Publishing, ISBN 9780802828521
- Emerton, J. A. (1982). "New Light on Israelite Religion: The Implications of the Inscriptions from Kuntillet ʿAjrud". Zeitschrift für die Alttestamentliche Wissenschaft. 94: 2–20.
- Hadley, Judith M (2000), The Cult of Asherah in Ancient Israel and Judah: The Evidence for a Hebrew Goddess, University of Cambridge Oriental publications, 57, Cambridge University Press, ISBN 9780521662352
- Kien, Jenny (2000), Reinstating the Divine Woman in Judaism, Universal Publishers, ISBN 9781581127638
- Long, Asphodel P. (1993), In a Chariot Drawn by Lions: The Search for the Female in Deity, Crossing Press, ISBN 9780895945754
- Myer, Allen C. (2000), "Asherah", Eerdmans Dictionary of the Bible, Amsterdam University Press
- Park, Sung Jin (2010). "Short Notes on the Etymology of Asherah". Ugarit Forschungen. 42: 527–534.
- Park, Sung Jin (2011). "The Cultic Identity of Asherah in Deuteronomistic Ideology of Israel". Zeitschrift für die Alttestamentliche Wissenschaft. 123 (4): 553–564. doi:10.1515/zaw.2011.036.
- Patai, Raphael (1990), The Hebrew Goddess, Jewish folklore and anthropology., Wayne State University Press, ISBN 9780814322710
- Reed, William Laforest (1949), The Asherah in the Old Testament, Texas christian university press, OCLC 491761457
- Taylor, Joan E (1995), The Asherah, the Menorah and the Sacred Tree, Journal for the study of the Old Testament. no. 66: University of Sheffield, Dept. of Biblical Studies, pp. 29–54, ISSN 0309-0892, OCLC 88542166
- Wiggins, Steve A (1993), A Reassessment of 'Asherah': A Study according to the Textual Sources of the First Two Millennia B.C.E, Alter Orient und Altes Testament, Bd. 235., Verlag Butzon & Bercker, ISBN 9783788714796
- Asphodel P. Long, The Goddess in Judaism – An Historical Perspective
- Asherah, the Tree of Life and the Menorah
- Jewish Encyclopedia: Asherah
- Rabbi Jill Hammer, An Altar of Earth: Reflections on Jews, Goddesses and the Zohar
- University of Birmingham: Deryn Guest: Asherah[dead link] at Archive.org
- Lilinah biti-Anat, Qadash Kinahnu Deity Temple "Room One, Major Canaanite Deities"
- Kuntillet ʿAjrud inscriptions
- Jacques Berlinerblau, "Official religion and popular religion in pre-Exilic ancient Israel" (Commentary on Yahweh's Asherah.)
- ANE: Kuntillet bibliography
- Jeffrey H. Tigay, "A Second Temple Parallel to the Blessings from Kuntillet Ajrud" (University of Pennsylvania) (This equates Asherah with an asherah.)