Asherah’s Ashes

Academics are often poor communicators. The stunning irrelevance of most research should stand as a rather obvious clue to that. Of course, I’m old school in my approach to research. When afforded the opportunity to do so, I produced at least one scholarly article per year, and these were based on extensive research. One of the misconceptions about research is that it involves only that which supports your theory. My first article and first book, both on Asherah, demonstrated that rather clearly, I hope. A kind of scholarly orthodoxy had grown up around the goddess, originating largely in Frank Moore Cross’s work, but also in that of a few other scholars. Nobody challenged these results although they were clearly built on shaky ground. Before I finished my dissertation it had been decided that Yahweh was married to Asherah, and the two merrily danced together on a pathos graffito from Kuntillet Ajrud. After my work was published, I was surprised to see how completely it was ignored. I, like John Mellencamp, had challenged authority. And we know who always wins.

I recently read an article entitled “Iconism and Aniconism in the Period of the Monarchy: Was There an Image of the Deity in the Jerusalem Temple?” by Garth Gilmour, in a Routledge volume entitled Visualizing Jews Through the Ages. Gilmour uses a crudely incised sherd originally found in 1920 in Jerusalem, to build a turret on the house of cards of conjecture. The incised stick figures which, if you squint just right, may be a male and female, it is suggested, are none other than Yahweh and Asherah. Probably grooving together in the temple. Now don’t get me wrong—I’ve always found the idea of Yahweh having a consort conceptually satisfying. We know that other deities in the ancient world often paired off, and that Asherah was generally the main consort of the high god. The proof, however, was in the pithos. Seeing what you want to see is a constant danger to researchers. That’s why my bibliographies tended to be encyclopedic. Gilmour’s article does not mention any of my several works on Asherah, or even my articles on Baal. Apparently my work harshes the easy conclusions already drawn. Or is insignificant. Caution often is.

Consigned to while away my time in publishing, I’m aware that there’s far too much out there for anybody to be able to read it all. Indeed, when I have rare moments to engage in research during my busy, commuting lifestyle, I find myself increasing aware of obsolesce. New results are published before the proofs get to the author. Still, the number of books out there on Asherah are fairly small. Those supporting the unofficial scholarly consensus are many and top the rankings on Amazon. Nobody likes to be reminded that the dissenting view has logic firmly on its side. We see what we want to see. Research should, in the opinion of this disregarded scholar, involving searching again, even as its name implies. The foundations should be reexamined now and again to make sure the tower’s not about to topple. That’s old school. And old school is now, apparently, understood as merely old fashioned.

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