Old Grains

Back when I was somebody—a professor is somebody, even if only a seminary professor—I was invited to meet with a group of Seattle writers and intellectuals.  I was in Seattle already because driving all the way out here was possible when you live in the Midwest and your summers are basically open and free.  (Professor’s privilege.)  One of the group members, the one who invited me, asked me about grain.  When the club met they ate.  With a bent toward history, one of them brought period-appropriate bread.  What kind would be fashionable for a night of ancient Near East talk?  (I was still researching and writing on Ugarit at the time, before Ugaritology passed away.)  Without stopping to think I replied “Einkorn.”  I didn’t know if einkorn was still around or not.  All I knew is that it was the earliest (at least as understood at that time) domesticated grain.  The loaf that arrived that night was a more accessible grain variety.

All of this came back to me as I stood in the local health-food store.  We don’t shop here for regular groceries—it’s expensive to eat healthily—but we’d been invited to someone’s house and said we’d bring appetizers.  The health-food store had vegan cheeses, so we needed crackers to go with.  Then I spied the word “einkorn.”  The Seattle discussion had to be well onto two decades old by now.  I was finally able to answer my question, einkorn was still alive.  The craze for ancient grains did not exist in my professorate days.  Some companies, according to occasional news stories, were trying to brew the beer of ancient Egypt or Sumer, but the health conscious hadn’t gone so far as to trying to replicate the diet of the earliest agriculturalists.

Ancient grains cost more because the yields are smaller.  Although the grain heads look disturbingly like those house centipedes that scamper in the basement when you flip on the light, they aren’t nearly the size of a current wheat head.  It stands to reason that it takes more of them to make up the same amount of flour, and appetites have grown over the millennia.  Like most vegans, I read boxes.  Another ancient grain cracker, apart from brown rice, included amaranth, flaxseed, millet, quinoa, sesame, and sorghum.  Never mixed this way in antiquity (for amaranth and quinoa were part of the “new world” and the others “old”), modern mixologists have devised new ways of using ancient grains.  Einkorn nearly went extinct with the development of wheat, rye, and barley.  But it hung on, and now, as a dozen millennia ago, it has a way of sustaining both dreams and fantasies.

Not about Pigs

Pseudepigrapha always struck me as a great name for a pet guinea pig.  Neither members of the porcine family nor from Guinea, these rodents are remarkably companionable.  But like the word pseudepigrapha, this post isn’t about guinea pigs.  I’ve been reading various documents among this sprawling category of texts, and I can see the fascination they hold for scholars of Second Temple Judaism.  My own specialization was on the earlier end of the spectrum—Ugarit had ceased to exist even before a first temple was built and provided clues to how this whole religion got started in the first place, but that’s a story for another time.  The account of the pseudepigrapha  cannot be summarized easily.  Some of the documents have been known to scholars for a very long time.  Others have been (and continue to be) discovered, some quite recently.

Not a pig.

The documents classified as pseudepigrapha generally bear the name of someone who couldn’t have been their “author.”  We now know that ancients didn’t think of writing the same way we do.  They didn’t publish books like modern writers do, and scholars have been exploring how the category of “book” distorts even the Bible, let alone books that didn’t make the cut.  None of this diminishes the intrigue of these ancient texts.  The world into which Jesus of Nazareth was born contained many texts and traditions.  There was no Bible as we know it today—it was still being written (or compiled)—and no canon, literally a measuring stick, existed to determine what was holy and what was not.  

As discoveries in Mesopotamia have made clear, although few could read or write, writing itself was prolific, at least given the technological limitations.  Today if one wishes to specialize the literature of one subsection of one time period, and probably even some subdivision of that, has to be selected.  Universities don’t see the point, and much of this ancient material is understudied because there remains money to be made in looking at economically viable topics.  The pseudepigrapha have nevertheless come into their own.  Perhaps because some of the stories these documents contain have made their way into pop culture.  Even as I make my way through many of these texts that are young in my eyes, I realize the proliferation of writing made such growth almost inevitable.  There remains, however, a high-pitched squealing that demands attention, regardless of what the exact genus and species of the creature may be.

Upstate Goddesses

Goddesses give you connections. Here in Ithaca, all kinds of specialty shops abound. University towns are like that. This one had lots of goddesses. Ever since writing my dissertation on Asherah I’ve been interested in female divinities. Part of the reason for this is that I fail to understand how many men don’t see the power of women in their lives and insist that men should rule. Goddesses remind us that women have as much to contribute as do men, and they should be honored and respected just the same. Deities, after all, are projections of humanity. In any case, I found myself in a shop with many goddesses. The proprietor noticed my interest and struck up a conversation. This was ironic because where I live no one asks about my academic background; I have to travel to find interested takers, I guess.

She told me of an upcoming conference that would like to hear my thoughts on the topic of Asherah. Since my book on the goddess has been plagued with high prices, it remains hidden down three or four pages on Amazon, while lower priced dissertations easily float above it. My conversation with this stranger brought out that I had planned to write on other goddesses. A friend had done his dissertation on Anat, so I began working on book on Shapshu, the Ugaritic goddess associated with the sun. Some cultures made the sun male, the people of Ugarit, however, knew the true nature of brightness. I was going to make an academic career of goddesses.

Every great once in a while an academic will ask me about Asherah. Chances are their book or article will fail to cite my work, but they do seem to know to make queries. In my hopes to get a job beyond Nashotah House I followed the advice of colleagues to write a biblical book before finishing another book on “pagan” deities. In the career vicissitudes that followed, goddesses had to fall by the wayside. Although there can be money in deities, as this shop in which I stood proved, they aren’t really a marketable commodity in the realm of making an academic living. Now that I’ve found my way back to writing books again, perhaps I’ll return to my goddesses. That brief encounter in an Ithaca store resurrected some of the fascination of learning about the inner lives of divine women. The need to remind the world, it appears, has only become greater since I first wrote about Asherah decades ago.


Bulls have long been symbols. If I write “that’s bull” your mind will likely fill in the missing implied word. In ancient times the king of the gods, El, was known as “bull El”—probably for a very different reason than the veiled scatological reference above. Bulls were powerful and, to those in settled, agrarian societies, necessary for life. Of course, they can turn on you and kill you with little thought. Even in our high-tech, urbanite world, we keep our bulls at hand. “Charging Bull,” a golden calf if there ever was one, is a famous Wall Street statue erected to the glory of mammon and greed. On May 7, to celebrate International Women’s Day, a statue called “Fearless Girl” was placed in front of “Charging Bull.” Our symbols require some reevaluation. In a kind of Trump-up, another artist placed a statue of a dog lifting its leg on the girl, according to the Washington Post.

We creative types can be sensitive about our work. Apart from writing I’ve dabbled in drawing, painting, and sculpting, although few have seen the results. I know that the space around an artwork is part of the art. I’ve posted before about Grounds for Sculpture, one of my favorite places in New Jersey. The idea of a sculpture park is that the context of the image is important. Statues show up fairly frequently in New York City. The ever-changing art along the pedestrianized part of Broadway in Midtown keeps the walk to work interesting. Interacting with art is performance. At the same time, the respectful viewer knows, artists are making a statement. Placing a girl before a charging bull says so very much.

“Fearless Girl,” unlike the great lummox she faces, is temporary. Nevertheless, the statement she makes is loud and clear. Wall Street might more aptly be named Ball Street for the amount of testosterone that surges through the place. Men erected a system to keep women out of positions of power. And even when a small symbol of female resistance is placed, some man has to have a pug pee on her. I wonder what our society’s become. We’re hardly agrarian any more, yet we still feel “bullish” about things. When’s the last time anyone used “girlish” as a compliment in a business context? “Fearless Girl” will be allowed to stand until February. The pug is temporarily gone, but will be back. When the girl goes the pug will follow. All that will be left in Bowling Green Park will be bull.

Dead Sea, Live See


Nothing fascinates quite like the Dead Sea Scrolls. That is, unless you’re a disgruntled Ugaritologist. Mention the Dead Sea Scrolls and the journalists will form a queue. Never mind the relative importance of Ugarit. But I digress. There is something quite dramatic about the discovery and recovery of the scrolls. It involves science and sculduggery and that utterly captivating name “Dead Sea.” This past week the scrolls were in the news again as a new technology was used to read an illegible roll. The New York Times story by Nicholas Wade describes how something like a CT scan can be used to find the ink on an unrolled scroll and software can be devised that associates the ink to its nearest surface. A little virtual unrolling and you have a legible document that has no visible letters that the naked eye can see. Turns out this one happens to come from Leviticus. Figures.

You might think this would lead to joyful leaping on the part of someone who used to make a living reading ancient documents, but such are the times in which we live that even silver linings turn to lead. Years ago I learned about Van Eck phreaking from Neal Stephenson. I thought it was sci-fi, but in fact it is a legitimate—or illegitimate—method of reading a person’s electronic device without being able to see the screen. Since so few people are eager to read my blog, I can’t think anyone would be wanting to spy on my laptop. Nevertheless, with the advent of new technology that can—think about it—read a closed book, I have to wonder about the implications. Reading some dead scribe’s Dead Sea Scroll is one thing. Your sister’s locked diary can be quite another.

Being more of a clay-and-stick man, I was pleased when it was discovered that rapid flashes of light around the circumference of a clay tablet could lead to a virtual computer model that could be rotated 360 degrees with illumination from any angle. The technology had other applications as well, of course. (It certainly wasn’t developed to read forgettable texts.) With a clay tablet we can be reasonably certain that nothing too private was being impressed. But then that’s what you’d expect an Ugaritologist to say. It seems that my days of reading ancient documents are a closed book anyway. But that’s just the problem. Not even a closed book is safe any more. If I were in any danger, I’m sure it would show in my stats before anyone bothered to park a nondescript van outside my door and scan through all the countless tomes with which I surround myself daily. But I do wonder.

My Fellow Americans

It’s important to keep the old gods happy. By now everyone probably knows that Stephen King composed a tweet suggesting that Donald Trump was Cthulhu. In response an angry tweet came from Cthulhu himself, since, as we know, he declared his intention to take over the world long before Trump. Cthulhu is no stranger to this blog, being the brainchild of H. P. Lovecraft. As I’ve suggested before, however, it is really the internet that gave life to the ancient one. His name is instantly recognizable to thousands, perhaps millions, who’ve never read Lovecraft or his disciples. In parody or in seriousness, the worship of Cthulhu is here to stay.

I’ve often wondered if the internet might participate in the birth of New Religious Movements. In an era when a completely unqualified plutocrat can run for president just because he has other people’s cash to burn, anything must be possible. Cthulhu, as we all know, lies dead but dreaming beneath the sea. His coming means doom for humankind, or, at the very least insanity. It seems that Stephen King might be right on this one. I’m getting old enough to recognize the signs; after all John F. Kennedy was president when I was born. I’ve seen the most powerful office in the world devolve into a dog-and-pony show where lack of any guiding principle besides accrual of personal wealth can lead a guy to the White House. At Cthulhu’s tweet indicates, reported on the Huffington Post, at least he’s honest. Unlike some political candidates, many people believe in Cthulhu.


Perhaps the interest in Cthulhu is just a sophisticated joke. Long ago I suggested to a friend of mine in Edinburgh that perhaps the Ugaritians were writing funny stories (i.e., jokes) on their clay tablets, imagining what future generations would say when the myths were uncovered. Like Cthulhu, they were the old gods too. Like Cthulhu, there are people today who’ve reinstituted the cult of Baal and the other deities that would’ve led to a good, old-fashioned stoning back in biblical days. New Religious Movements are a sign that we’re still grasping for something. Our less tame, or perhaps too tame, deity who watches passively while charlatans and mountebanks dole out lucre for power must be dreaming as well. Of course, Lovecraft, the creator of Cthulhu, was famously an atheist. Belief is, after all, what one makes it out to be. At least Stephen King’s father reinvented his surname with some transparency. And those who make up gods may have the last laugh when the votes are all in.

The Fate of Goddesses

The goddesses Asherah and Astarte are sometimes confused, even by experts. Astarte, also known as Ashtart, Ashtarte, Athtart, and Astaroth, among other names, is the lesser attested of the two among the Ugaritic texts. Indeed, to read some accounts of the latter goddess, she becomes dangerously close to being labelled generic, the sort of all-purpose female deity embodying love and war, and sometimes horses. In the Bible Astarte lived on to become the bad-girl of Canaanite goddesses. Her corrupting ways were a conscious danger to the orthodox (as much as that is read back into the texts). She became, over time, literally demonized. It seems that originally she, like most goddesses, had a soft spot for humans. Since she wasn’t the one true (male) God, however, she had to be made evil. It is an unfortunate pattern as old as monotheism. One of my original interests in studying Asherah (not Astarte) was precisely that—the obviously benevolent divine female seems to have been chucked wholesale when the divine masculine walked into the room. Why? Well, many explanations and excuses have been given, but whatever the ultimate cause, Astarte lingered on.


In a local pharmacy the other day, I was looking over the Halloween tchotchkes. Amid the usual assortment of pumpkins, skeletons, and ghosts, I found bottle labels reading “Ashtaroth Demon Essence.” Although I’ve spent a good deal of my life cloistered in academia, I was not surprised by this. I know that in popular culture the goddesses of antiquity live on as supernatural powers, sometimes good, sometimes evil. Astarte, once depicted as the friend to at least some of the humans devoted to her, is now commonly a demonic force. The image on the bottle label, however, was most unflattering. I know, this is just kid’s stuff. Still, as I stood there among last-minute costume seekers and distracted parents, I knew that I was witnessing the influence of ancient religions in an unexpected way. Did any of the goddesses survive as a force for good? How could they when the only god was male?

We know very little about ancient Astarte beyond the fact that she took away some of the luster of the omnipotent (as now conceived) deity of the Bible. A jealous God, as Holy Writ readily admits, visiting iniquity down to the third and fourth generation. (That might explain a lot.) Prior to monotheism benevolence and malevolence could arise from goddesses as well as gods. Compassion, it was believed, was largely a feminine trait. Monotheism decided for the jealous male instead. We won’t find a bottle label for the Almighty, although the accouterment of the arch-enemy are everywhere evident this time of year. And speaking of the diabolical, the Ashtaroth Demon Essence, I noted, was available at a steep discount.

Dead See Scrolls

Despite her ability to overlook my obvious deficiencies, my wife has good eyesight. Last week she spotted an article carried by the Associated Press entitled “Dispute over ancient scrolls changes modern law.” Although many ancient documents (notably those from Ugarit) outweigh the importance of the Dead Sea Scrolls for understanding the religion of ancient Israel, the Scrolls have continued to be headliners. There never seems to be some sort of scandal very far from the Scrolls, and this article by Jennifer Pletz reaffirms that assessment. The name of Norman Golb is familiar to just about any Hebrew Bible scholar. His work on the Scrolls is highly regarded. The story, however, brings the scandal down a generation to Golb’s son Raphael, a lawyer and literature scholar. In a case whose details rival the minutiae of the Scrolls themselves, the younger Golb is accused of sending emails putatively said to have been sent from his father’s rivals confessing plagiarism. To what point, beyond alleged family honor, one hesitates to speculate.


“Sculduggery,” J. C. L. Gibson once said, “is always just around the corner in archaeological circles.” The same might be said to apply to the Scrolls. Episode after episode of scholars behaving badly have attended the controversial documents since their accidental discovery on the eve of Israel becoming a state. Ironically, the Scrolls in some symbolic ways represent the struggles of the Israelis. No one doubts their importance, but access has always been an issue. Careers were made and secured by the Scrolls, reaching to the highest academic offices in the land. And yet, we can learn more by turning back the pages of history just a little further.

The Scrolls date from that troubled time period when Christianity was just beginning to emerge from Judaism. Tempers flare at implications masked or insinuated. As if the Scrolls were really the much sought philosopher’s stone. The original generation of Scroll readers is going the way of all nature. Those associated with the more solid tablets of Ugarit have long passed that way already. And yet we still have Bible museums being built and implications left dangling. Law suits are filed and ownership of the Scrolls is disputed. In the twenty-first century scholars are still willing to risk it all on some parchment fragments that have the appeal of the esoteric. Hidden truths, almost apocalyptic, squirreled away in desert caves. Knowledge is indeed money, unless, of course, you actually know how to read the Scrolls for yourself.

They Call it Civilization

An interesting article about the Assyrians appeared in last week’s Guardian, On Art blog. The piece by Jonathan Jones, describes a piece of ancient Assyrian art on auction that the British Museum is not interested in buying. Having toured the Assyrian galleries a time or two, more’s the pity, but Jones puckishly suggests that the museum may be afraid of the curse inscribed on the piece. We all know of the story of ancient artifacts that come with value-added supernatural attributes—it’s a standard staple of Hollywood horror. Jones knows, however, that the museum isn’t really afraid of a curse, but he does display an interesting attitude toward the Assyrians. You see, the Assyrians were conquerors. They knew how to intimidate potential enemies long before their armies ever set out on the move. The imagery displays powerful men, ripped and ready, killing lions in hand-to-claw combat. Jones rightly points out that some of this is disturbing. What strikes me as interesting is a probably unintended subtext.


“Assyrian art is certainly awe-inspiring – but perhaps not civilised,” Jones writes. As if civilization necessitates politeness. Perhaps it should, but civilization began in the very region south of ancient Assyria, among the Sumerians who were a culture emulated by later Mesopotamians. There is no doubt that the Mesopotamians gave us many of our beloved Bible stories, in their original, unedited form. They gave us organized religion, writing, and the wheel. Comparing the Assyrians to the Egyptians and Greeks, Jones suggests they were uncivilized. I would beg to differ. The Egyptians and Greeks could also be quite violent. The Assyrian aesthetic was a bit different, to be sure, but there is a raw beauty to it. And I have to wonder why, from our western perspective, what comes out of Iraq seems to hint at something insidious or sinister.

I’ve always been a fan of the Mesopotamians. Since a Ph.D. program only lasts so long (for those of us perpetually struggling to make ends meet), I did not have time to indulge my Assyriological fantasies once I learned of them. I was deep into Ugarit, and although I loved the tales of Asherah and Baal, there was something more ancient, more powerful, lying to the east. I often thought that if I could’ve had more time, my interests would’ve definitely drifted toward the progenitors of civilization. Yes, some of the art-work is deeply troubling, but the Assyrians, indeed, the Babylonians and Sumerians, looked at the world from the viewpoint of cultural creators. Civilization involves violence, no matter how we try to hide it. When I stand in London, taking in those Assyrian reliefs I see an honesty that is carefully hidden by the Egyptians and Greeks. And I think I prefer to know the truth of the situation, curse or not.

Sleeping with Darwin

Although I’m hardly capitalism’s biggest fan, it would be difficult to overestimate how much the closing of Borders last year has affected my life. It is formidable to explain, as I sometimes must, to friends who don’t find books as irresistible as I do, how the simple pleasures of knowing a friendly bookstore was in town could make the world seem a little less cruel. There were towns that I instantly identified with the Borders located within their borders. Towns I rarely visit any more. All of this is by way of preface to explain the book I just finished. As the last desultory books lugubriously lined the shelves, my wife and I went through picking up titles we supposed we might have not found any other way. One of those titles was the little travelogue Darwin Slept Here by Eric Simons.

My admiration for Charles Darwin began when I realized that the Creationist venom I’d been bloated with from early days had been misguided. There was a fascination with this “evil” of evolution I’d been taught to shun. As I began to read more objective accounts, I realized Darwin possessed a keen, if tortured, mind that could not rest with half-truths and theological figure-fudging. In his account of following Darwin’s tracks in South America, Simons’ narrative not so much takes evolution any further, but presents a portrait of a world that has continued to evolve. In lives filled with uber-capitalism, where would a young person find five years to sail off on a voyage of discovery? Where would the health insurance come from? The 401K? The dental? As a species, humanity has been utterly domesticated.

Once in a while I dream of the Galapagos. I think of Easter Island and smile. So many places I will never be able to go. I spent three years specializing in Ugaritic studies and I will never make it to Syria—not on an editor’s salary. Not as an American. The world that we’ve constructed opens travel to the young who rarely have the resources to enjoy it. After seminary I spent six weeks in Israel. Young and healthy and heavily in debt, I at least glimpsed the sun setting over Jerusalem before getting hog-tied into the economy. Simons’ little book will not make him a millionaire, but as I read his reflections of rainforests, youth hostels, and rental cars on the Pampas, I thought where our world would be now had Darwin not been of a family of means. So much of our health care is based on understanding evolution. We would not be chained to our desks by threats of a slow, painful, and perfectly legal death without health insurance. We would be subject to biblical literalists who rejected the tenets of science— Come to think of it, perhaps we’d all better make tracks while we still can.

Secret Life of Language

I recently met with a friend to catch up on several years of silence. Increasingly I’m discovering the wisdom of those I’m privileged to know—perhaps it is the shedding of a purely academic way of learning. We all share in this very human voyage of discovery. This particular friend presented me with an idea that I just can’t dismiss: what if language is a living entity, existing in its own world but intersecting with ours? In a symbiotic relationship, we use words and they help us to survive and advance. This friend is a writer, and like all of us who attempt the art, knows the joys and frustrations of dealing with words that can elude but also fall subtly into place forming a poem or story of sublime beauty. We haven’t fully tamed language, but it defines us. Even my feeble attempt to replicate his fascinating idea is fraught with difficulty, for language won’t be relegated to the page, whether of paper or of electrons.

Language evolves along with us, helping us to express concepts that defy explanation. I recently read of the disappearance of three of our alphabetic letters in English. Alphabets, beginning with the earliest complete exemplar in Ugaritic, contain roughly thirty members that may be combined to replicate, in facsimile, the sounds we make. Different cultures use differing sounds; letters that represent those sounds require symbolic representation. Not all alphabets are created equally. One of English’s missing letters is “ampersand.” I always wondered why when I learned the alphabet the song ended with “W, X, Y and Z”—why the “and”? “Ampersand” was part of the alphabet in the early 1800s. Students sang “X, Y, Z, and per se and.” “And per se (‘by itself’) and” eventually ran together into “ampersand.” Over time it fell out of our rank of letters. As the runic Anglo-Saxon that gave us English was absorbed into Latin characters, the Teutonic “thorn,” or th sound, went extinct in our alphabet as well. As any student of German knows, “th” has distinct pronunciations in Germanic languages. It has its own letter of the alphabet in both Arabic and Greek. Since the Latin “y” resembled “thorn” the letter was replaced by ye olde “y.” The archaic letter “wynn” looks like a flattened “p” but was pronounced as “w.” As Latin superseded runic forms “wynn” was written as a doubled “u,” literally “double-u,” which, in Latin was scripted with a “v” shape. This gives us the anomalous W written with what looks like two “v”s.

The alphabet, second to writing itself, is perhaps the most important invention that humans have devised. The alphabet made writing much easier to learn and with writing ideas could be preserved for centuries and could be sent vast distances without changing. Writing allows us to stand on the shoulders of giants. As the school year is beginning again and kids everywhere feel the strain of losing the freedom of summer, I think back to the purpose of education—teaching our young to read, write, and calculate. Language has been guiding us all along. It may evolve, shed a letter or two, frequently grow by taking on entire new words, but it still cradles us as we struggle to find the perfect expression. We should take a little time to get to know our own language better, for without it we are merely biological entities.

An Ugaritic abecedary

Internet Asherah

Things represented on the Internet are not always what they seem. Removed to the back-bench of academia, I don’t have the opportunity for research that I once had. Every now and again, however, I still like to see what people are saying about Asherah. When I check the popular goddess books available off the shelf, my book on the subject is not often mentioned. At least on the Internet some researchers seem to have noticed it. A recent search for Asherah on Google, however, brought some surprising results. The first item of interest was a quinoa-based, organic veggie burger from Asherah’s Gourmet. The Asherah in question here, however, is simply a woman’s name. As a vegetarian I thought I would put a word in for the product, in any case. I found this brand at a health food store last week, but miles from home and with an air temperature of over 100 degrees, I was afraid the frozen products wouldn’t make it home without half baking in the car.

My next stop on the web was Sacred Suds. This New Age-themed site offers hand-made soaps, many of them associated with goddesses. The product entitled Asherah is named for “the Canaanite mother goddess” and is made with milk and honey. The website doesn’t actually state anything about washing away sins, but it seems difficult to go wrong by washing with a goddess. Another selling point—also not on the website—might be to point out that Asherah is known as the one who “walks upon the sea.” There is even a scene in the Baal Cycle from Ugarit where she is presented as doing her laundry in the sea. Asherah and soap, it seems, are a natural match.

One final product seems to be biding its time, although I suspect there is a market for it. The Asherah action-figure, privately made, does not appear to be commercially available yet. Garbed in an Egyptianizing cobra headdress, armed with a cobra staff, this heroine looks to be a suitable partner for Captain America, bringing the United States and Middle East together in an attempt to bring peace to a troubled region. Maybe heroes can accomplish what gods apparently can’t.

Not exactly big business yet, nevertheless Asherah appears to be on the move. Maybe once she breaks into the big time, those of us who’ve tried to make a living on her cape-tails might be dragged out of obscurity as well. In the meantime, it is about time for a veggie burger and a luxuriant bath.

One to Tree

Asherah’s in the news again. My book on the old girl safely moldering on obscure library shelves, I figure it is my academic duty to be a staid voice of reason on the subject. The jury’s still out on her status as Yahweh’s wife – no wedding pictures have yet surfaced – and her associations with lions and snakes have always been suspect. It is clear, from the Bible’s perspective anyway, that the physical object called by the goddess’s name was made of wood. Although such a slight association does not a tree-goddess make, it nevertheless runs counter to scholarly orthodoxy to suggest otherwise.

In the Rabbinic period it had become clear that just about any tree in the right location could serve as an asherah. So it was with a double-take that I looked at the cover of my Green Bible. I began using the Green Bible a couple of years ago because of the environmental impact of the millions of Bibles printed annually. Best estimates are that about six billion Bibles have been printed (about half of which have been sent to me by various vendors as textbook options) and I was hoping to at least use a recycled book to ease the burden. Then yesterday it clicked for the first time: the Green Bible has a tree on its recycled cover.

Asherah seems to have had the last laugh. If she was a tree-goddess. The fact remains that Asherah is a difficult goddess to qualify. She may have been associated with trees, or lions, or snakes, or wisdom, but none of these things has been proven beyond reasonable doubt. She was, however, the spouse of the high god El among the people of ancient Ugarit. And the Israelites accepted without qualm that El was essentially the same as Yahweh. Did he bring his former spouse along? We don’t know. Asherah, as her own person nevertheless, is a wonderful example of the feminine divine. Too bad she doesn’t have her own book.

God's wife on the cover of his book?

Baal Necessities

Baal has been on my mind lately, despite the limited time I’m able to dedicate to research. You see, Baal and I share a common interest in weather. One of those people whose moods synchronize with the atmosphere, I have always felt what the sky projects. So when a colleague asked me to lecture his class on the Baal Cycle, I felt it was a kind of catharsis after all the gray skies and snow we’ve had this year. Baal, or properly Hadad, was doyen of the skies. In modern perspective it is often difficult to realize that the seasons and climate of ancient Aram were quite distinct from our own. Whatever came from the sky came from Baal.

In the documentation we have on this god, we find him particularly associated with thunder, lightning, and rain. These were more common in the Mediterranean basin than the snows of the higher elevations. It stands to reason, however, that Baal meted out the weather to the denizens of Ugarit, no matter how wet or cold. Even his daughters’ names reflect their meteorological roles. Thunder and lightning may be the most dramatic expressions of divine power, but nothing makes you shiver like a good snow.

It is difficult not to take the weather personally when my long commute days are permeated with ice and snow. Continuing a pattern initiated last spring semester, my lengthy drive to Montclair has been accompanied by snow each class session I’ve been assigned so far this semester. Even the students have begun to notice. One co-ed asked why it always snows when I’m teaching. Meteorologists may have their naturalistic explanations, but somewhere deep down, I’m afraid that Baal has it in for me. It’s time to go and shovel the front steps again.

A Baal's eye-view

Natufia to Say

The Natufian culture predated the Israelites by millennia. They were gone by at least 7000 years by the time Israel appeared. The Natufians seem to have been the first permanent residents of a hotly disputed piece of real estate: Israel/Palestine. On Monday MSNBC reported on the archaeological find of a feasting hall among the Natufians. The story reminded my wife of similar stone-age sites that we visited in the Orkney Islands several years ago. What the story reminded me of, however, was the marzeah. The Natufian site features two activities: feasting and burial. The article notes the coincidence of 28 human burials, including one shaman, and the unmistakable signs of feasting. Bring them together and its sounds like marzeah time to me!

Natufian burial, from Wikipedia Commons

The marzeah is an imperfectly understood social institution from the ancient Levant. It is mentioned in the Bible as well as in the Ugaritic texts. Although plausibly reconstructed by modern theorists, we simply do not have a complete record of what the marzeah entailed. Two of the key elements seem to have been feasting and a funerary nature. Monotheistic religions tend to downplay the role of the dead as influential entities since they interfere with a monistic view of the divine. The two Hebrew Bible references (Amos 6.7 and Jeremiah 16.5) do not speak highly of the practice. The Ugaritic material suggests drinking may have been involved as well, further problematizing the ritual.

Now here is where the ambiguity of archaeology is thrown into sharp relief. The fact is we do not know what the Natufians were doing when they buried or feasted at this site. The Hilazon Tachtit Cave does not seem to have been a regular occupation site, and we do not have any reason to connect the burials with the feasting. Beyond a hunch. The hunch is the incredible urge to bring like things together. People excel at pattern-recognition. When I read of funerals and feasting my mind leapt to the marzeah. There seems to be no organic connection between the Natufians and Israelites (or Ugaritians), but the continuity of cultural concepts seems to strong to dismiss. Were ancient people toasting their dead with feasts that were remembered down into the Late Bronze and Iron Ages?