Astarte (; , ) is the Hellenized form of the Ancient Near Eastern goddess ʿAṯtart. ʿAṯtart was the

Northwest Semitic Northwest Semitic is a division of the Semitic languages comprising the indigenous languages of the Levant. It emerged from Proto-Semitic in the Early Bronze Age. It is first attested in proper names identified as Amorite in the Middle Bronze A ...

equivalent of the

East Semitic The East Semitic languages are one of three divisions of the Semitic languages. The East Semitic group is attested by three distinct languages, Akkadian, Eblaite and possibly Kishite, all of which have been long extinct. They were influenced b ...

goddess

Ishtar Inanna, also sux, 𒀭𒊩𒌆𒀭𒈾, nin-an-na, label=none is an ancient Mesopotamian goddess of love, war, and fertility. She is also associated with beauty, sex, divine justice, and political power. She was originally worshiped in Su ...

. Astarte was worshipped from the

Bronze Age The Bronze Age is a historic period, lasting approximately from 3300 BC to 1200 BC, characterized by the use of bronze, the presence of writing in some areas, and other early features of urban civilization. The Bronze Age is the second prin ...

through

classical antiquity Classical antiquity (also the classical era, classical period or classical age) is the period of cultural history between the 8th century BC and the 5th century AD centred on the Mediterranean Sea, comprising the interlocking civilizations of ...

, and her name is particularly associated with her worship in the ancient

Levant The Levant () is an approximate historical geographical term referring to a large area in the Eastern Mediterranean region of Western Asia. In its narrowest sense, which is in use today in archaeology and other cultural contexts, it is ...

among the Canaanites and

Phoenicians Phoenicia () was an ancient thalassocratic civilization originating in the Levant region of the eastern Mediterranean, primarily located in modern Lebanon. The territory of the Phoenician city-states extended and shrank throughout their histor ...

, though she was originally associated with

Amorite The Amorites (; sux, 𒈥𒌅, MAR.TU; Akkadian: 𒀀𒈬𒊒𒌝 or 𒋾𒀉𒉡𒌝/𒊎 ; he, אֱמוֹרִי, 'Ĕmōrī; grc, Ἀμορραῖοι) were an ancient Northwest Semitic-speaking people from the Levant who also occupied la ...

cities like

Ugarit ) , image =Ugarit Corbel.jpg , image_size=300 , alt = , caption = Entrance to the Royal Palace of Ugarit , map_type = Near East#Syria , map_alt = , map_size = 300 , relief=yes , location = Latakia Governorate, Syria , region = ...

and

Emar ) , image = View_from_the_Byzantine_Tower_at_Meskene,_ancient_Barbalissos.jpg , alt = , caption = View from the Byzantine Tower at Meskene, ancient Barbalissos , map_type = Syria , map_alt = , map_size = 200 ...

, as well as Mari and

Ebla Ebla ( Sumerian: ''eb₂-la'', ar, إبلا, modern: , Tell Mardikh) was one of the earliest kingdoms in Syria. Its remains constitute a tell located about southwest of Aleppo near the village of Mardikh. Ebla was an important center t ...

. She was also celebrated in

Egypt Egypt ( ar, مصر , ), officially the Arab Republic of Egypt, is a transcontinental country spanning the northeast corner of Africa and southwest corner of Asia via a land bridge formed by the Sinai Peninsula. It is bordered by the Medit ...

, especially during the reign of the Ramessides, following the importation of foreign cults there. Phoenicians introduced her cult in their colonies on the

Iberian Peninsula The Iberian Peninsula (), ** * Aragonese and Occitan: ''Peninsula Iberica'' ** ** * french: Péninsule Ibérique * mwl, Península Eibérica * eu, Iberiar penintsula also known as Iberia, is a peninsula in southwestern Europe, def ...

Name

The

Proto-Semitic Proto-Semitic is the hypothetical reconstructed proto-language ancestral to the Semitic languages. There is no consensus regarding the location of the Proto-Semitic '' Urheimat''; scholars hypothesize that it may have originated in the Levant ( ...

form of this goddess's name was . While earlier scholarship suggested that the name was formed by adding the Afroasiatic feminine suffix to the name of the deity , more recent views accept the names and as being etymologically related while considering the exact relationship between them to be unclear. The meaning of the names and are themselves still unclear.

Overview

In various cultures Astarte was connected with some combination of the following spheres:

war War is an intense armed conflict between states, governments, societies, or paramilitary groups such as mercenaries, insurgents, and militias. It is generally characterized by extreme violence, destruction, and mortality, using regular o ...

, sexuality, royal power, beauty, healing and - especially in

and

- hunting; however, known sources do not indicate she was a

fertility goddess A fertility deity is a god or goddess associated with fertility, sex, pregnancy, childbirth, and crops. In some cases these deities are directly associated with these experiences; in others they are more abstract symbols. Fertility rites may a ...

, contrary to opinions in early scholarship. Her symbol was the lion and she was also often associated with the

horse The horse (''Equus ferus caballus'') is a domesticated, one-toed, hoofed mammal. It belongs to the taxonomic family Equidae and is one of two extant subspecies of ''Equus ferus''. The horse has evolved over the past 45 to 55 million yea ...

and by extension chariots. The dove might be a symbol of her as well, as evidenced by some Bronze Age cylinder seals. The only images identified with absolute certainty as Astarte as these depicting her as a combatant on horseback or in a chariot. While many authors in the past asserted that she has been known as the deified morning and/or evening star,K. van der Toorn, Bob Becking, Pieter Willem van der Horst,
Dictionary of Deities and Demons in the Bible
', p. 109-10. it has been called into question if she had an astral character at all, at least in Ugarit and Emar. God lists known from Ugarit and other prominent Bronze Age Syrian cities regarded her as the counterpart of Assyro-Babylonian goddess

Ištar Inanna, also sux, 𒀭𒊩𒌆𒀭𒈾, nin-an-na, label=none is an ancient Mesopotamian goddess of love, war, and fertility. She is also associated with beauty, sex, divine justice, and political power. She was originally worshiped in Su ...

, and of the Hurrian Ishtar-like goddesses

Ishara Ishara (Išḫara) was the tutelary goddess of the ancient Syrian city of Ebla. The origin of her name is unknown. Both Hurrian and West Semitic etymologies have been proposed, but they found no broad support and today it is often assumed that ...

(presumably in her aspect of "lady of love") and Shaushka; in some cities, the western forms of the name and the eastern form "Ishtar" were fully interchangeable. In later times Astarte was worshipped in Syria and

Canaan Canaan (; Phoenician: 𐤊𐤍𐤏𐤍 – ; he, כְּנַעַן – , in pausa – ; grc-bib, Χανααν – ;The current scholarly edition of the Greek Old Testament spells the word without any accents, cf. Septuaginta : id est Vetus T ...

. Her worship spread to

Cyprus Cyprus ; tr, Kıbrıs (), officially the Republic of Cyprus,, , lit: Republic of Cyprus is an island country located south of the Anatolian Peninsula in the eastern Mediterranean Sea. Its continental position is disputed; while it is ge ...

, where she may have been merged with an ancient Cypriot goddess. This merged Cypriot goddess may have been adopted into the

Greek pantheon A major branch of classical mythology, Greek mythology is the body of myths originally told by the ancient Greeks, and a genre of Ancient Greek folklore. These stories concern the origin and nature of the world, the lives and activities of d ...

in Mycenaean and

Dark Age The ''Dark Ages'' is a term for the Early Middle Ages, or occasionally the entire Middle Ages, in Western Europe after the fall of the Western Roman Empire that characterises it as marked by economic, intellectual and cultural decline. The conce ...

times to form

Aphrodite Aphrodite ( ; grc-gre, Ἀφροδίτη, Aphrodítē; , , ) is an ancient Greek goddess associated with love, lust, beauty, pleasure, passion, and procreation. She was syncretized with the Roman goddess . Aphrodite's major symbols inclu ...

. It has been argued, however, that Astarte's character was less erotic and more warlike than Ishtar originally was, perhaps because she was influenced by the Canaanite goddess

Anat Anat (, ), Anatu, classically Anath (; uga, 𐎓𐎐𐎚 ''ʿnt''; he, עֲנָת ''ʿĂnāṯ''; ; el, Αναθ, translit=Anath; Egyptian: '' ꜥntjt'') was a goddess associated with warfare and hunting, best known from the Ugaritic text ...

, and that therefore Ishtar, not Astarte, was the direct forerunner of the Cypriot goddess. Greeks in classical, Hellenistic, and Roman times occasionally equated Aphrodite with Astarte and many other Near Eastern goddesses, in keeping with their frequent practice of syncretizing other deities with their own. Major centers of Astarte's worship in the

Iron Age The Iron Age is the final epoch of the three-age division of the prehistory and protohistory of humanity. It was preceded by the Stone Age ( Paleolithic, Mesolithic, Neolithic) and the Bronze Age ( Chalcolithic). The concept has been mostl ...

were the

Phoenicia Phoenicia () was an ancient thalassocratic civilization originating in the Levant region of the eastern Mediterranean, primarily located in modern Lebanon. The territory of the Phoenician city-states extended and shrank throughout their histor ...

n city-states of

Sidon Sidon ( ; he, צִידוֹן, ''Ṣīḏōn'') known locally as Sayda or Saida ( ar, صيدا ''Ṣaydā''), is the third-largest city in Lebanon. It is located in the South Governorate, of which it is the capital, on the Mediterranean coast. ...

, Tyre, and

Byblos Byblos ( ; gr, Βύβλος), also known as Jbeil or Jubayl ( ar, جُبَيْل, Jubayl, locally ; phn, 𐤂𐤁𐤋, , probably ), is a city in the Keserwan-Jbeil Governorate of Lebanon. It is believed to have been first occupied between 8 ...

. Coins from Sidon portray a chariot in which a globe appears, presumably a stone representing Astarte. "She was often depicted on Sidonian coins as standing on the prow of a galley, leaning forward with right hand outstretched, being thus the original of all figureheads for sailing ships." In Sidon, she shared a temple with

Eshmun Eshmun (or Eshmoun, less accurately Esmun or Esmoun; phn, 𐤀𐤔𐤌𐤍 '; akk, 𒅀𒋢𒈬𒉡 ''Yasumunu'') was a Phoenician god of healing and the tutelary god of Sidon. History This god was known at least from the Iron Age period at ...

. Coins from

Beirut Beirut, french: Beyrouth is the capital and largest city of Lebanon. , Greater Beirut has a population of 2.5 million, which makes it the third-largest city in the Levant region. The city is situated on a peninsula at the midpoint o ...

show

Poseidon Poseidon (; grc-gre, Ποσειδῶν) was one of the Twelve Olympians in ancient Greek religion and myth, god of the sea, storms, earthquakes and horses.Burkert 1985pp. 136–139 In pre-Olympian Bronze Age Greece, he was venerated as a ...

, Astarte, and

worshipped together. Other significant locations where she was introduced by Phoenician sailors and colonists were Cythera,

Malta Malta ( , , ), officially the Republic of Malta ( mt, Repubblika ta' Malta ), is an island country in the Mediterranean Sea. It consists of an archipelago, between Italy and Libya, and is often considered a part of Southern Europe. It lies ...

, and

Eryx Eryx is a French short-range portable semi-automatic command to line of sight (SACLOS) based wire-guided anti-tank missile (ATGM) manufactured by MBDA France and by MKEK under licence. The weapon can also be used against larger bunkers and smal ...

Sicily (man) it, Siciliana (woman) , population_note = , population_blank1_title = , population_blank1 = , demographics_type1 = Ethnicity , demographics1_footnotes = , demographi ...

from which she became known to the

Romans Roman or Romans most often refers to: *Rome, the capital city of Italy * Ancient Rome, Roman civilization from 8th century BC to 5th century AD *Roman people, the people of ancient Rome *''Epistle to the Romans'', shortened to ''Romans'', a lette ...

Venus Venus is the second planet from the Sun. It is sometimes called Earth's "sister" or "twin" planet as it is almost as large and has a similar composition. As an interior planet to Earth, Venus (like Mercury) appears in Earth's sky never f ...

Erycina. Three inscriptions from the

Pyrgi Tablets The Pyrgi Tablets (dated ) are three golden plates inscribed with a bilingual Phoenician– Etruscan dedicatory text. They are the oldest historical source documents from pre-Roman Italy and are rare examples of texts in these languages. They w ...

dating to about 500 BC found near

Caere : Caere (also Caisra and Cisra) is the Latin name given by the Romans to one of the larger cities of southern Etruria, the modern Cerveteri, approximately 50–60 kilometres north-northwest of Rome. To the Etruscans it was known as Cisra, t ...

in Etruria mentions the construction of a shrine to Astarte in the temple of the local goddess

Uni Uni or UNI may refer to: Entertainment *Uni Records, a division of MCA, formally called Universal City Records *"U.N.I.", a song by Ed Sheeran from ''+'' (''Plus'') *Uni, a species in the Neopets Trading Card Game *Uni, a character in the anim ...

-Astre (). At

Carthage Carthage was the capital city of Ancient Carthage, on the eastern side of the Lake of Tunis in what is now Tunisia. Carthage was one of the most important trading hubs of the Ancient Mediterranean and one of the most affluent cities of the cla ...

Astarte was worshipped alongside the goddess

Tanit Tanit ( Punic: 𐤕𐤍𐤕 ''Tīnīt'') was a Punic goddess. She was the chief deity of Carthage alongside her consort Baal-Hamon. Tanit is also called Tinnit. The name appears to have originated in Carthage (modern day Tunisia), though it doe ...

, and frequently appeared as a

theophoric A theophoric name (from Greek: , ''theophoros'', literally "bearing or carrying a god") embeds the word equivalent of 'god' or God's name in a person's name, reflecting something about the character of the person so named in relation to that deit ...

element in personal names.

Iconography

Iconographic portrayal of Astarte, very similar to that of

,Manuel Salinas de Frías, ''El Afrodísion Óros de Viriato'', Acta Palaeohispanica XI. Palaeohispanica 13 (2013), pp. 257-271 I.S.S.N.: 1578-5386. often depicts her

naked Nudity is the state of being in which a human is without clothing. The loss of body hair was one of the physical characteristics that marked the biological evolution of modern humans from their hominin ancestors. Adaptations related to h ...

and in presence of lions, identified respectively with symbols of sexuality and war. She is also depicted as winged, carrying the

solar disk A solar symbol is a symbol representing the Sun. Common solar symbols include circles (with or without rays), crosses, and spirals. In religious iconography, personifications of the Sun or solar attributes are often indicated by means of a hal ...

and the

crescent A crescent shape (, ) is a symbol or emblem used to represent the lunar phase in the first quarter (the "sickle moon"), or by extension a symbol representing the Moon itself. In Hinduism, Lord Shiva is often shown wearing a crescent moon on his ...

moon The Moon is Earth's only natural satellite. It is the fifth largest satellite in the Solar System and the largest and most massive relative to its parent planet, with a diameter about one-quarter that of Earth (comparable to the width of ...

as a headdress, and with her lions either lying prostrate to her feet or directly under those.María Cruz Martín Ceballos, ''Diosas y leones en el período orientalizante de la Península Ibérica'', SPAL 11 (2002): 169-195 Aside from the lion, she's associated to the

dove Columbidae () is a bird family consisting of doves and pigeons. It is the only family in the order Columbiformes. These are stout-bodied birds with short necks and short slender bills that in some species feature fleshy ceres. They primarily ...

and the bee. She has also been associated with botanic wildlife like the

palm tree The Arecaceae is a family of perennial flowering plants in the monocot order Arecales. Their growth form can be climbers, shrubs, tree-like and stemless plants, all commonly known as palms. Those having a tree-like form are called palm ...

and the

lotus flower ''Nelumbo nucifera'', also known as sacred lotus, Laxmi lotus, Indian lotus, or simply lotus, is one of two extant species of aquatic plant in the family Nelumbonaceae. It is sometimes colloquially called a water lily, though this more often re ...

.Ana María Vázquez Hoys, ''En manos de Astarté, la Abrasadora'', revista Aldaba,

Universidad Nacional de Educación a Distancia The National Distance Education University, known in Spanish as ''Universidad Nacional de Educación a Distancia'' (UNED), is a public research university of national scope. The university was founded in 1972 under the Ministry of Universities ...

, ISSN 0213-7925, Nº. 30, 1998 A particular artistic motif assimilates Astarte to

Europa Europa may refer to: Places * Europe * Europa (Roman province), a province within the Diocese of Thrace * Europa (Seville Metro), Seville, Spain; a station on the Seville Metro * Europa City, Paris, France; a planned development * Europa Cliff ...

, portraying her as riding a

bull A bull is an intact (i.e., not castrated) adult male of the species ''Bos taurus'' (cattle). More muscular and aggressive than the females of the same species (i.e., cows), bulls have long been an important symbol in many religions, includin ...

that would represent a partner deity. Similarly, after the popularization of her worship in

, it was frequent to associate her with the

war chariot A chariot is a type of cart driven by a charioteer, usually using horses to provide rapid motive power. The oldest known chariots have been found in burials of the Sintashta culture in modern-day Chelyabinsk Oblast, Russia, dated to c. 2000 ...

of Ra or Horus, as well as a kind of weapon, the crescent axe. Within Iberian culture, it has been proposed that native sculptures like those of Baza,

Elche Elche ( ca-valencia, Elx) is a city and municipality of Spain, belonging to the province of Alicante, in the Valencian Community. According to 2014 data, Elche has a population of 228,647 inhabitants,Cerro de los Santos might represent an Iberized image of Astarte or Tanit.

Attestations

At Ebla

The earliest record of ʿAṯtart is from

in the 3rd millennium BC, where her name is attested in the forms () and ().

In early Mari

The main cult centre of ʿAṯtart was Mari, where early texts from her temple pre-dating the city's destruction by the

Akkadian Empire The Akkadian Empire () was the first ancient empire of Mesopotamia after the long-lived civilization of Sumer. It was centered in the city of Akkad () and its surrounding region. The empire united Akkadian and Sumerian speakers under one ...

record her name as (), who appears to have been distinguished from ʿAṯtartu's East Semitic equivalent, the Mesopotamian goddess

, at Mari. One text from Mari records that offerings were made to both ʿAṯtarat and the river-god Nārum together.

Among
Amorites The Amorites (; sux, 𒈥𒌅, MAR.TU; Akkadian: 𒀀𒈬𒊒𒌝 or 𒋾𒀉𒉡𒌝/𒊎 ; he, אֱמוֹרִי, 'Ĕmōrī; grc, Ἀμορραῖοι) were an ancient Northwest Semitic-speaking people from the Levant who also occupied lar ...

In Amorite Mari

The main cult centre of ʿAṯtart was still the city of Mari during the Amorite period, when her name is attested as a theophoric element in personal names such as (, ). However, her name was otherwise written in cuneiform using ideograms and without the feminine suffix , in the forms () and (). A contemporary incantation against snakebites from ʾUgaritu recorded the existence of a manifestation of ʿAṯtartu who resided in Mari.

At Ugarit

At ʾUgaritu, the local variant of ʿAṯtart, (), was devoid of any astral aspects or associations with ʿAṯtar, and she was often mentioned in Ugaritic ritual and administrative texts, but she played a minor role in mythological texts. ʿAṯtartu at ʾUgaritu was associated with the goddess ʿAnatu, with ʿAnatu usually preceding ʿAṯtartu, and the two goddesses were often connected to each other through poetic parallelism. Both goddesses shared common traits such as perfect beauty, which characterised young goddesses, with the human Ḥuraya being compared to them in the text using the terms (. ), in which ʿAnatu and ʿAṯtartu were connected through poetic parallels. Another trait which both ʿAnatu and ʿAṯtartu shared was their love of war, and their pairing appears to have been due to their common roles as beautiful huntress and warrioress goddesses. The Ugaritic ʿAṯtartu nevertheless did not yet possess the erotic traits of the later Canaanite ʿAštart.

=As hunter goddess

= In the text , ʿAṯtartu is called (, ) in the lines 2-3, with the next line mentioning her as (, ). The following lines recorded that the goddess saw something whose name is lost due to damage to the text, and line 5 mentions that the deeps surge with water, which might either refer to a celestial sign or to a possible damp terrain where ʿAṯtartu was hunting. The lines 6-13 described ʿAṯtartu taking cover in the low ground and holding her weapons while hunting, and she finally slew an animal whose name is lost in line 14. Following this, ʿAṯtartu fed the animal she had slain to the gods ʾIlu and Yariḫu. Thus, present in the Northwest Semitic goddess was present a trait which was also characteristic of the South Arabian masculine hypostasis of ʿAṯtar, in whose honour sacred hunts were performed as fertility rite. This hunter aspect of ʿAṯtartu later faded away by the 1st millennium BC. In the later portion of the text , ʿAṯtartu was given clothing, after which she is described as (), meaning either raising a shadow like the stars, implying that ʿAṯtartu herself was brilliant and removed a shadow like the stars do, or as herself shining like the stars.This passage leads to another one in which Baʿlu desires ʿAṯtartu for her beauty, and approaches her. ʿAṯtartu also appears as a huntress in the text , where she and her sister ʿAnatu are consistently described as hunting together and bringing back game whose meat they distributed to the gods. In this text, ʿAṯtartu is mentioned before ʿAnatu, unlike most Ugaritic texts where this order is inverted, although the two goddesses are again connected through poetic parallels in the lines 10 to 11, reading (, ).

=As warrior goddess

= Attestations of ʿAṯtartu as a warrior goddess at ʾUgaritu are minimal, with the principal one being her role in the text , where she and ʿAnatu together restrain Baʿlu by holding, respectively, his left and right hands. This text also linked ʿAṯtartu and ʿAnatu through poetic parallelism in the lines (, ). The Ugaritic text , the "Book of Dreams," mentions the horses of ʿAṯtartu, which might possibly be another allusion to her role as a warrior. Possibly due to her role as a goddess of warfare, ʿAṯtartu was sometimes mentioned alongside the god Rašpu in Ugaritic texts, such as in administrative documents, with jars of wine for the temples of ʿAṯtartu and of Rašpu- being respectively mentioned immediately after each other in the text , and in the text 's mentioning that the (). Moreover, the attribute animal of Rašpu was the lion, which was analogous to the lioness being the symbol of the warrior goddess ʿAṯtartu.

=As healer goddess

= In the text , ʿAṯtartu and ʿAnatu also went to hunt for ingredients to cure the drunkenness of ʾIlu, to whose household they belonged, and they are later mentioned in the narrative as applying the components of the cure to cause the healing, thus connecting the two goddesses with healing. Among the Ugaritic incantations mentioning ʿAṯtartu are two where she is invoked to protect against snakebites: in the first incantation, from the text , which is part of a sequence addressed to the sun-goddess Šapšu to be delivered to a succession of deities, she is mentioned immediately after ʿAnatu, and the two goddesses' names are combined in the form (, ), and the incantation itself is intended to be delivered to ʿAnatu's home at ʾInbubu, thus putting ʿAṯtartu on a secondary level compared to ʿAnatu. ʿAṯtartu was also mentioned on the side of the tablet on which the inscription was written. In this incantation, the first instance of ʿAṯtartu was that of ʿAṯtartu of ʾUgaritu, while the second one was ʿAṯtartu of Mari. In a second incantation against snakebites, from the text , ʿAṯtartu was mentioned after ʿAnatu in a pairing of the two goddesses as part of a list also including pairings of Baʿlu and Dagānu, and Rašpu and Yariḫu. A third incantation, from the text , either against fever or for good childbirth, mentioned (, ), followed by (, ), itself in turn followed by (, ), suggesting that this incantation alluded to three distinct water bodies.

=As leonine goddess

= ʿAṯtartu's emblem was the lion, and she was explicitly called a lioness and a panther in the hymn , which reads: The hymn especially emphasises ʿAṯtartu and her name, with its mention of the goddess as "name" possibly being connected to her role as the Name-of-Baʿlu, and the second line calls her a "lioness" while the fourth and fifth lines liken her to a panther. This association of ʿAṯtartu with the lion corroborates with significant comparative evidence from ancient West Asia and North Africa: * ʿAṯtartu's East Semitic equivalent, (), also had a lion as her attribute animal; * one of ʿAṯtart's Egyptian hypostases, the goddess Qdšt, is depicted standing on a lion on a plaque where she is given the triple name of (, ); * ʿAṯtart herself was identified with multiple lion-goddesses in Egypt; * the Phoenician goddess Tinnit, whose name was linked to that of ʿAṯtart's later Phoenician iteration, ʿAštōrt, was represented with a lion's head; * the masculine counterpart of ʿAṯtartu, ʿAṯtaru, was also called (, ). ʿAṯtartu in her form as a lioness might have been invoked as a theophoric element in the personal names (, ), and (, ), the latter of which holds the same meaning as the personal names () and (), both meaning "Servant of ʿAṯtart."

=As gender non-conforming goddess

= Although divine roles were often modelled on human ones, such as masculine gods in relation to patriarchy and kingship being represented like human men, and feminine goddesses in relation to marriage and domestic chores being represented like human women, the exceptional roles of ʿAṯtartu and ʿAnatu as hunter and warrior goddesses signalled them as being at odds with the social norms of the societies where human women were not supposed to hunt of which they were deities. This characterisation is made explicit in the myth of ʾAqhatu, where ʾAqhatu exclaims to ʿAnatu, (), meaning either "now do womenfolk hunt?" as a question, or "now womenfolk hunt!" sarcastically, to contrast her with human women, who were not supposed to hunt. Thus, while Baʿlu and Rašpu were both hunter gods whose roles as such made them conform to masculine gender roles, the roles of ʿAṯtartu and ʿAnatu as hunter and warrior goddesses constituted an inversion with respect to the gender roles of human women. This made them role models and mentors, as ʿAnatu does in the story of ʾAqhatu, in which she addresses him with the intimate term "my brother" and tells him that she will instruct him in hunting, thus being able to bond with the addressee and be present and active in him development into an accomplished hunter. The episode of ʿAṯtartu performing filial duties by "shutting down the jaws" of the enemies of ʾIlu was another case of gender inversion where the goddess successfully performed actions which among mortals were reserved for men only.

Manifestations

One of the manifestations of ʿAṯtartu attested in the Late Bronze Age was (), whose name has been variously interpreted as ʿAṯtartu of the Hurrians, ʿAṯtartu of the Grotto or Cavern, ʿAṯtartu of the Tomb(s), or ʿAṯtartu of the Window, and was also recorded at ʾUgaritu in Akkadian as (), and as (). Some Ugaritic texts identified ʿAṯtartu with the Hurrian goddesses (, called () in Ugaritic), and (, called () in Ugaritic), and supporters of the interpretation of the name ʿAṯtartu Ḫurri as "ʿAṯtartu of the Hurrians" suggest that this manifestation of ʿAṯtartu was the one identified with the Hurrian goddess

Šauška Šauška (also Shaushka, Šauša, Šawuška) was a Hurrian goddess who was also adopted into the Hittite pantheon. Her name has a Hurrian origin and means the great or magnificent one. Character and iconography Shaushka was a goddess of war and ...

. Other possible manifestations of ʿAṯtartu at ʾUgaritu might have included () and (), of still uncertain meaning, with the latter being affixed with the title (, ).

=As member of the household of ʾIlu

= In in the hymn , ʿAṯtartu is called on to "shut the jaw of ʾIlu's attackers" in the line (, ), which finds a literary parallel in the myth of ʾAqhatu, where the titular hero ʾAqhatu is instructed to (, ), thus signaling ʿAṯtartu as performing filial duties by protecting ʾIlu, the patriarch of whose household she was a member of.

=As consort of Baʿlu

= Although there is little to no evidence of ʿAṯtartu being the consort of Baʿlu at ʾUgaritu, the text did refer to Baʿlu as sexually desiring ʿAṯtartu, with possible mention of a bed in line 32 of the text perhaps alluding to these two deities engaging in sexual intercourse. Although the once widespread view that ʿAnatu was also a consort of Baʿlu has recently fallen out of favour due to lack of evidence from ʾUgaritu, indirect evidence, such as Egyptian adaptations of West Semitic myths in which both ʿAṯtartu and ʿAnatu were the consorts of Baʿlu might constitute indirect evidence that this might also have been the case at ʾUgaritu. Sacrifice to ʿAṯtartu might have been included in the list of sacrifices for the family of Baʿlu in the Ugaritic text possibly because ʿAṯtartu might have been regarded as the consort of Baʿlu at ʾUgaritu. Contemporary sources, including Egyptian adaptations of West Semitic myths which feature ʿAṯtartu and ʿAnatu as the brides of Baʿlu, and later sources, such as the role of the Phoenician ʿAštōrt as the consort of Baʿl, also suggest that ʿAṯtartu was a consort of Baʿlu, although this evidence is still very uncertain and this pairing appears to have been distinctly Levantine.

As the "Name of Baʿlu"

Another connection between ʿAṯtartu and Baʿlu was through her name (, ). This name defined the identity of the goddess as being in relation to Baʿlu. ʿAṯtartu's role as the Name-of-Baʿlu might also have been connected to the use of Baʿlu's name as a magical weapon, such as in the text , where one line reads (, ), in reference to ʿAṯtartu invoking the power of Baʿlu's name and his titles, such as (, ) and (, ), to hex the god Yammu.

=Cult

= The Ugaritic deity-lists gave minimal importance to ʿAṯtartu in the realm of rituals, and she was the last mentioned in several of these, although she was nevertheless important politically for the ruling dynasty of ʾUgaritu and the administration of that city-state, being thus associated with the institution of the monarchy. In one letter to the king of ʾUgaritu concerning maritime commercial activities with Cyprus, the lines 6 to 9 read (, ), placing Baʿlu and ʿAṯtartu in the initial position and naming ʿAṯtartu first, before the other Ugaritic goddesses, perhaps indicating the political importance of ʿAṯtartu at ʾUgaritu. The temple of ʿAṯtartu was likely located within the city of ʾUgaritu, perhaps within the complex of the city's royal palace itself, with administrative records mentioning the existence of cultic personnel devoted to the goddess at this temple, the Ugaritic Akkadian text referring to a servant of the goddess and the text mentioning singers of ʿAṯtartu, while the text contains the record of a payment of silver for the temple of the goddess immediately before that of a payment for the temple of the god Rašpu. Ugaritic administrative texts also mentioned the use of wine in the royal rituals pertaining to ʿAṯtartu, with the ritual text mentioning the offering of a jar of wine to the goddess's manifestation of ʿAṯtartu Ḫurri. The texts and mention clothing for the statue of (,), who was identified with the North Syrian goddess (, ), with ʿAṯtartu Šadî herself being referred to as Ištar Ṣēri in Akkadian texts from ʾUgaritu. Ištar Ṣēri was invoked as a divine witness in an oath between the kings of ʾUgaritu and Kargamiš, further attesting of her importance for the royalty of ʾUgaritu, and she appears to have been popular enough in northern Syria and the Hittite Empire that she was worshipped in Hatti, where her name was written as (). Although ʿAṯtartu had none of the erotic traits of her later Canaanite variant, ʿAṯtartu Šadî/Ištar Ṣēri was nevertheless present in

hierogamy ''Hieros gamos'', hieros (ἱερός) meaning "holy" or "sacred" and gamos (γάμος) meaning marriage, or Hierogamy (Ancient Greek, Greek , "holy marriage"), is a sacred marriage that plays out between a god (male deity), god and a goddess, ...

royal entry rituals whereby a statue or a woman representing the goddess was inserted in the alcove of ʾUgaritu's royal palace. Due to these aspects of the goddess,

Akkadian Akkadian or Accadian may refer to: * Akkadians, inhabitants of the Akkadian Empire * Akkadian language, an extinct Eastern Semitic language * Akkadian literature, literature in this language * Akkadian cuneiform Cuneiform is a logo- syllabi ...

texts from ʾUgaritu and Emar identified ʿAṯtartu with her Mesopotamian counterpart Ištar, with the Akkadian milieu within which the Ugaritic texts were composed not distinguishing ʿAṯtartu from Ištar, and the Akkadian text from ʾUgaritu referred to a second temple of hers as the "-temple of Ištar."

At Emar

ʿAṯtartu was imported from the Levant into the Amorite city-state of

during the Late Bronze Age, where she received a major cult and possessed a temple at the highest point of the city of Emar itself, but, like at ʾUgaritu, she did not exhibit any astral traits and was not associated to her masculine counterpart, ʿAṯtar. ʿAṯtartu was worshipped at Emar, where, like at Mari, the name of the goddess was written in cuneiform using ideograms and without the feminine suffix , in the forms () and (), while also appearing in ritual texts and onomastica there. ʿAṯtartu at Emar was worshipped under various manifestations, such as: *, variously interpreted as "ʿAṯtartu of the Sea," ʿAṯtartu as patron-goddess of the abû shrines and of the month Abî, or "ʿAṯtartu of the fathers," * (, ), * ()

=As warrior goddess

= ʿAṯtartu's role as a warrior goddess is more attested at Emar due to the widespread reference of the manifestation of ʿAṯtartu as (, ), who was also the main basis of the cult of this goddess at Emar. The warrior role of ʿAṯtartu at Emar is also attested in the use of her name as a theophoric element in personal names such as , ) and (). The cult of ʿAṯtartu ša tāḫāzi was performed by a priestess called the (), and the participants of her night festival were called the (, ).

=As hunter goddess

= ʿAṯtartu's connection to hunting at Emar in ritual settings is recorded in a text mentioning (, ), that is the hunt of ʿAṯtartu, which was performed on the 16th of the month of Abi. This ritual hunt was performed on the same day as the procession to her manifestation of the (, ) from "the storehouse," which ascribes to ʿAṯtartu agricultural traits otherwise unknown of her elsewhere during the Bronze Age. The line also parallels the

Sabaic Sabaean, also known as Sabaic, was an Old South Arabian language spoken between c. 1000 BC and the 6th century AD, by the Sabaeans. It was used as a written language by some other peoples of the ancient civilization of South Arabia, including the ...

hallowed phrase (, ), used to refer to the ritual hunts performed for the South Arabian god ʿAṯtar, who was himself a masculine counterpart of ʿAṯtartu. Another Emarite text records that the hunt of ʿAṯtartu was performed on the 16th of the month of Marzaḫāni, with the hunt of Baʿlu being on the 17th of this same month, and both hunts being mentioned together in the texts from Emar, suggesting that the hunt of the goddess involved game or provisions, and that ʿAṯtartu and Baʿlu appeared together at Emar, likely under the influence of their pairing in the Levant; Baʿlu himself appears as a hunter at ʾUgaritu, but never alongside ʿAṯtartu as he does at Emar.

=As consort of Baʿlu

= Although it was the pairing of the Hurro-Syrian goddess Ḫebat and Baʿlu which was the principal divine couple at Emar, and despite there being no evidence yet that ʿAṯtartu was explicitly paired with Baʿlu at Emar as she was among the Canaanites, ʿAṯtartu and Baʿlu nevertheless had temples dedicated in common to both of them, and a common cult to this pair is suggested from the appearance of their names as theophoric elements in the popular personal names (, ) and (, ). There is nonetheless little beyond this curcumstantial evidence at Emar for any pairing of ʿAṯtartu with Baʿlu, which appears to have been a Levantine occurrence.

=Legacy

= The worship of ʿAṯtartu in the Middle Euphrates region, including at Emar, lasted until the Late

. By the Iron Age, the name of ʿAṯtartu appears to have become used to mean "goddess" in general, so that an Akkadian inscription from the city of Ḫanat referred to the goddess ʿAnat as (, ).

In Egypt

ʿAṯtart was eventually imported into New Kingdom

, where she was renowned as a West Semitic war-goddess and often appeared alongside ʿAnat, with the West Semitic association of the two goddesses having also been borrowed by the Egyptians. Her cult is attested in Egypt from as early as the reign of

Amenhotep II Amenhotep II (sometimes called ''Amenophis II'' and meaning '' Amun is Satisfied'') was the seventh pharaoh of the Eighteenth Dynasty of Egypt. Amenhotep inherited a vast kingdom from his father Thutmose III, and held it by means of a few milit ...

in the 15th century BC, and the goddess herself was attested under various manifestations, such as () and (), that is the same form of the goddess whose name in Ugaritic was . The cult of ʿAṯtart would remain well-established in Late Period Egypt, during the 1st millennium BC, at Min-nafir, where a significant community of Semitic origin had been living since the New Kingdom, and where a temple of the goddess was part of the city's temple of the god Pitaḥ. From at least as early as the 6th century BC, ʿAṯtart was identified with the Egyptian goddess ( ), and a 7th century BC ivory box discovered at Ur and which had been dedicated to ʿAṯtart by the daughter of one an individual whose name, (Peṭ-ʾIsi), meant "Given by Ꜣūsat," might have originated in Egypt.

As warrior goddess

Under the 18th and 19th dynasties, ʿAṯtart was depicted either standing or on horseback and holding a sword and shield, and she was sometimes associated to the god Rešep just like she was at ʾUgaritu due to her warrior role, as attested through a stela of

which includes a line mentioning both them together, (, ),, and both deities were depicted and mentioned on a private votive stele found at the site of Tell el-Borg in the Sinai. During this period, some of the Levantine myths regarding ʿAṯtart were translated into

Egyptian Egyptian describes something of, from, or related to Egypt. Egyptian or Egyptians may refer to: Nations and ethnic groups * Egyptians, a national group in North Africa ** Egyptian culture, a complex and stable culture with thousands of years of ...

, as attested by the fragmented Papyrus so-called of "ʿAṯtart and the Sea," the Egyptian translation of a West Semitic myth in which ʿAṯtart is called a (). During the 20th dynasty, one of the inscriptions of Ramesses III recording his military victories against the Libyans mentioned ʿAnat and ʿAṯtart in a praise to the king, (, ); and a poem contained the lines (, ), which likened his chariot to the two goddesses. ʿAṯtart was also worshipped at the Temple of Hbt in the Knmt Oasis, where she is depicted, under the name (), three times on a 5th century BC relief, followed by Rešep. During the Ptolemaic period, ʿAṯtart was depicted on a chariot in a relief from the Temple of Bḥdt, where she is called (, ).

As

The Egyptian goddess ( ), who was depicted on 19th and 20th dynasty Egyptian stelae as a naked goddess with a Hathoric hairstyle, standing on a powerful lion and holding flowers or snakes in her outstretched hands, and often accompanied by Mnw and Rešep, was an Levantine-Egyptian hypostasis of ʿAṯtart.

As healer goddess

In a medical papyrus from the 14th century BC, which contains Northwest Semitic inscription written in Hieratic, the goddess, who is called , appears as a healer, and is mentioned alongside , that is the Northwest Semitic healer-god ʾEšmūn, to whom she would be often found associated later in Iron Age Phoenicia.

=As hunter goddess

= ʿAṯtart was still remembered as a huntress goddess during the Iron Age, and she was mentioned as such in a 5th century BC

Aramaic The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated in ...

incantation against scorpion stings inscribed in

Demotic Demotic may refer to: * Demotic Greek, the modern vernacular form of the Greek language * Demotic (Egyptian), an ancient Egyptian script and version of the language * Chữ Nôm, the demotic script for writing Vietnamese See also * * Demos (disa ...

from the Wādī al-Ḥammāmāt, whose text includes the lines () and (). ʿAṯtart in this text was referred to both as "ʿAttar my mother" and "the huntress," attesting of the continuation of the healer role of this goddess recorded since the Bronze Age at ʾUgaritu, as well as of her pairing with Baʿl. The incantation's invocation of ʿAṯtart and Baʿl against the "enemy," that is the scorpion which has stung an individual, parallels the combat of these deities against cosmic or divine enemies in the Ugaritic texts.

As consort of Sūtaẖ

In the 20th dynasty text, , ʿAnat and ʿAṯtart are referred to as divine daughters who are also the future wives of the god Sūtaẖ, whom the Egyptians identified with Baʿl. A Late Bronze Age seal from Egyptian-ruled Palestine discovered at the site of Baytīn represented ʿAṯtart as a warrior, and was inscribed with the name of the goddess, written as (). In the story of "ʿAṯtart and the Sea," which is an Egyptian translation of a Levantine mythological tradition, the Pisīḏat, which in this story stood for the West Semitic divine council headed by ʾIlu, initially offers tribute to the sea-god Ywmꜥ to be given to him by the goddess Rnn-wtt, and after this proves to be unsuccessful, they send him more appealing tribute to be delivered to him by ʿAṯtart, who weeps on being informed of this. When she goes to Ywmꜥ, he sees her singing and laughing and addresses her as a (), and then instructs her to ask the Pisīḏat to give him their daughter, with ʿAṯtart's tribute being unsuccesful since it is followed by a conflict between Sūtaẖ and Ywmꜥ following the Levantine tradition of the contest between Baꜥlu and Yammu.

=As the "Face of Baʿl"

= ʿAṯtart was called "Face of Baʿl" () in the Wādī al-Ḥammāmāt inscription, which defined the goddess as representing the presence of the god Baʿl, especially in his temple. This usage of the name of a deity to represent their presence is also attested among the Phoenicians, who called the goddess Tinnit as (, ), and among Israelites, in the verse of Book of Psalms of the Bible reading (, ).

In Canaan

Following the end of the Bronze Age, the Canaanite peoples during the Iron Age continued worshipping ʿAṯtart under the name of (), who was a continuation of her Ugaritic form, ʿAṯtartu. During the 11th to 10th centuries BC, the early Canaanites invoked the lioness aspect of their variant of ʿAštart through inscriptions bearing the name (), meaning "Servant of the Lioness (that is, ), on arrowheads along with the name (), meaning "Son of ʿAnat," implying that ʿAštart and ʿAnat were the patron-goddesses of the warriors who used these arrows.

In Phoenicia

The Phoenician variant of ʿAštart was the goddess (), the pronunciation of whose name reflected the

vowel shift A vowel shift is a systematic sound change in the pronunciation of the vowel sounds of a language. The best-known example in the English language is the Great Vowel Shift, which began in the 15th century. The Greek language also underwent a vow ...

from /ā/ to /ō/. By the time that the Canaanite Phoenician civilisation had emerged in the 1st millennium BC, ʿAštōrt overshadowed the other Semitic goddesses in the Phoenician pantheon and had become the main personification of a less war-like and more sensual vitality. Like her East Semitic equivalent,

, the Phoenician ʿAštōrt was a complex goddess with multiple aspects: being the feminine principle of the life-giving force, ʿAštōrt was a fertility goddess who promoted love and sensuality, in which capacity she presided over the reproduction of cattle and family growth; the goddess was also the consort of the masculine principle of this life-giving force, variously personified as Hadad or Baʿl, who himself incarnated plant growth and presided over rain, water, springs, floods, and the sprouting and growth of cereals. This pairing of ʿAštōrt and Baʿl was later mentioned in the 1st century AD by Philōn of Byblos, who wrote about the goddess Astarte and Zeus (that is, Baʿl), called Adōdos (itself a Hellenisation of Phoenician ) and Dēmarous, ruling over the land. As well as the goddess of carnal love and of fertility, ʿAštōrt was also a warrior goddess, although she no longer exhibited much of the hunter aspect of the Bronze Age ʿAṯtart, which had faded away so that by the 1st millennium BC the hunting scenes on the shrine of the Phoenician ʿAštōrt at the temple of Bustān aš-Šayḫ depicted her consort in the city-state of Ṣidōn, the god ʾEšmūn, as a male hunter figure; ʿAštōrt was also a celestial goddess possessing astral traits and who was identified with the Morning Star, and occasionally to the Moon. The dove was a sacred animal of ʿAštōrt, as, like with her East Semitic equivalent Ištar, was the lion. The cult of ʿAštōrt reached its highest level of prestige among the Phoenicians, in both mainland Phoenicia and thanks to the extensive maritime trade endeavours of the Phoenicians, in the Phoenician, and later Punic, colonies throughout the

Mediterranean world The history of the Mediterranean region and of the cultures and people of the Mediterranean Basin is important for understanding the origin and development of the Mesopotamian, Egyptian, Canaanite, Phoenician, Hebrew, Carthaginian, Minoan, Gre ...

, with her worship being recorded in

, as well as in Punic Africa and

Sicily (man) it, Siciliana (woman) , population_note = , population_blank1_title = , population_blank1 = , demographics_type1 = Ethnicity , demographics1_footnotes = , demographi ...

, with the oldest recorded mention of the Phoenician ʿAštōrt is from an 8th century inscription from a bronze statuette, often called the Seville statuette or the El Carambolo statuette, which had been imported into

Iberia The Iberian Peninsula (), ** * Aragonese and Occitan: ''Peninsula Iberica'' ** ** * french: Péninsule Ibérique * mwl, Península Eibérica * eu, Iberiar penintsula also known as Iberia, is a peninsula in southwestern Europe, defi ...

from mainland Phoenicia. During the Hellenistic period, the Phoenicians identified their own goddess ʿAštōrt with the Egyptian goddess ( ) due to the influence of the Egyptian Osiris myth on their own conceptualisations of the afterlife and salvation. Among the Phoenician and Punic personal names containing the name of ʿAštōrt were (, , already attested in Amorite Mari as ), , and ().

= Iconography

= ʿAštōrt was often depicted as a naked goddess because of her role as a fertility and sexuality goddess, and many terracotta figures of naked women found in Palestine were depictions of ʿAštōrt, although not every image of a naked woman from this location was a representation of her. ʿAštōrt was also depicted in the form of "concubines of the dead" statuettes placed in burials, as well as in sympathetic magic figurines possessing fertile traits intended to ensure that women desiring to have children would become pregnant. Images of an armed goddess might also have been representation of ʿAštōrt as a goddess of war and hunting, due to which she was often depicted on horseback or on a war chariot, sometimes holding an

epsilon axe The epsilon axe is a type of battle axe named for its similarity to the Greek letter epsilon (ϵ). The epsilon axe was widely used throughout the Middle East, its usage spread from there and grew in popularity to be used in eastern Europe and Russ ...

. ʿAštōrt was often depicted with a "Hathoric" hairstyle, which connected her with the Phoenician ivory scultpures of the woman at the window and to amulets representing a goddess who was analogous to Qedešet. ʿAštōrt was also sometimes depicted surrounded by twin gods in some Phoenician coins.

= ʿAštōrt Ḥor

= Although the wooden throne upon which the Seville/El Carambolo Statuette rested had perished, its surviving bronze stool was inscribed with a dedication to (), that is to the Phoenician form of the manifestation already attested in pre-Phoenician times. The cult of ʿAštōrt Ḥor held a certain importance, especially as part of royal rituals, and her domains were located at Šuksu, and at Ṣaʾu, a town belonging to the city-state of Siyān.

= As the "Name of Baʿl"

= Another manifestation of ʿAštōrt was (, ), who was the Phoenician form of (, ) already attested in the Bronze Age at ʾUgaritu. This name defined the identity of the goddess as being in relation to Baʿl.

=At Sidon

= The worship of ʿAštōrt at the Phoenician city-state of Ṣidōn dates from the Late Bronze Age, when her name was recorded in Hittite texts, Ugaritic epics, and evocatory formulae. The royal family of Ṣidōn worshipped ʿAštōrt, with several of its members bearing names in which the name of ʿAštōrt appears as a theophoric element, such as (), (), and (), and her title of (, ) being a theophoric element in the name of the 7th century BC Sidonian king ( , ). Dedicace Bodashtart AO 4838

The kings of Ṣidōn from the 5th century BC, such as ʾEšmūnʿazor I and his son Tabnit I, included "priest of ʿAštōrt" as part of their royal titulatory, and while Tabnit I's son, ʾEšmūnʿazor II, who died when he was 14 years old, did not hold the title of "priest of ʿAštōrt," his mother ʾImmī-ʿAštōrt was "priestess of ʿAštōrt." Before his death, ʾEšmūnʿazor II and his mother ʾImmī-ʿAštōrt had built a sanctuary of ʿAštōrt at Ṣidōn ʾArṣ Yam (Ṣidōn-Land-by-the-Sea), another sanctuary in the city's district of šmm ʾdrm (the Lofty Heavens), and a third sanctuary for ʿAštōrt šm Baʿl, with ʾEšmūnʿazor II's cousin and successor Bod-ʿAštōrt having expanded the sanctuary of Ṣidōn ʾArṣ Yam. As attested by three statuettes of children inscribed with dedications reading (, ), which mention ʿAštōrt along with the god ( ʾEšmūn), the 6th to 4th century

temple A temple (from the Latin ) is a building reserved for spiritual rituals and activities such as prayer and sacrifice. Religions which erect temples include Christianity (whose temples are typically called churches), Hinduism (whose temples ...

of this god at Bustān aš-Šayḫ where these statuettes were found was in fact a common sanctuary of ʾEšmūn and ʿAštōrt. A large shrine to ʿAštōrt was located on the eastern side of the sanctuary, below the platform upon which the temple proper rested, and it contained a paved waterpool and a stone throne flanked with sphinxes decicated to the Sidonian ʿAštōrt, which itself rested against the background wall, which was decorated with hunting scenes. During the period of the middle

Roman Empire The Roman Empire ( la, Imperium Romanum ; grc-gre, Βασιλεία τῶν Ῥωμαίων, Basileía tôn Rhōmaíōn) was the post- Republican period of ancient Rome. As a polity, it included large territorial holdings around the Mediter ...

, a Sidonian coin of the Roman empress

Julia Cornelia Paula Julia Cornelia Paula (lived 3rd century AD) was a distinguished Roman noblewoman who became Empress of Rome as the first wife of the Roman emperor Elagabalus, who divorced her. Life Paula was a lady, according to Herodian, of very noble descen ...

was issued bearing the image of ʿAštōrt resting her right arm on a cross-headed standard and holding a ship's stern in her left hand while crowned by the Roman goddess of victory,

Victoria Victoria most commonly refers to: * Victoria (Australia), a state of the Commonwealth of Australia * Victoria, British Columbia, provincial capital of British Columbia, Canada * Victoria (mythology), Roman goddess of Victory * Victoria, Seychelle ...

=At Byblos

= The temple of ʿAštōrt at

Afqa Afqa ( ar, افقا; also spelled ''Afka'') is a village and municipality located in the Byblos District of the Keserwan-Jbeil Governorate, northeast of Beirut in Lebanon. It has an average elevation of 1,200 meters above sea level and a total ...

, in the territory of the city-state of Byblos, was one of the most renowned sanctuaries in ancient Phoenicia, located at the source of the

Adonis river The Abraham River (, Nahr Ibrahim) also known as Adonis River (), is a small river in the Keserwan-Jbeil Governorate in Lebanon, with a length of about . The river emerges from a huge cavern, the Afqa Grotto, nearly above sea level before it dr ...

, where, according to Melitōn of Sardis, was the tomb of

Adonis In Greek mythology, Adonis, ; derived from the Canaanite word ''ʼadōn'', meaning "lord". R. S. P. Beekes, ''Etymological Dictionary of Greek'', Brill, 2009, p. 23. was the mortal lover of the goddess Aphrodite. One day, Adonis was gored by ...

, whose blood turned the river's water red when he died there; according to Pseudo-Melito, this was the location of the tomb of Tammuz; and this temple was believed in ancient times to have been built by the legendary Cypriot king Kinuras, and it contained a waterpool, as well as pipelines which were used for lustrations linked to the cultic practises, and sacred prostitution, which was a typical part of the cult of ʿAštōrt, was also performed there. ʿAštōrt of Afqa, who possessed erotic traits, was a goddess of the planet Venus as the Evening Star which brought together the sexes. This goddess later identified in Graeco-Roman times with the Greek goddess ( , ). By the Hellenistic period, the goddess ( , ) had become explicitly assimilated to ʿAštōrt, and therefore to the Greek ( ), with whom ʿAštōrt was herself equated, at Byblos, as well as at Afqa. According to Zōsimos, a phenomenon would take place at site of the temple of Afqa whereby a bright and fiery star-like object would be shot up from the top of a Lebanese mountain and would fall into the Adonis river. Pilgrims would gather at the temple on days of this occurrence, and would throw precious objects, such as gold- and silverworks or linen or

sea silk Sea silk is an extremely fine, rare, and valuable fabric that is made from the long silky filaments or byssus secreted by a gland in the foot of pen shells (in particular '' Pinna nobilis''). The byssus is used by the clam to attach itself to ...

into the waterpool of the temple as offerings: the offerings which sunk into the water were believed to have been accepted by ʿAštōrt while the ones which floated were considered to have been rejected by the goddess. The Roman emperor Constantine I ordered the destruction of the temple of Afqa, although Zosimus and Salamanēs Hermeias Sōzomenos in the 5th century AD recorded that pilgrims still gathered at the site of the temple to make offerings on the days when the luminous phenomenon would occur. The temple building itself was permanently destroyed in an earthquake during the 6th century AD, although it remained a popular sacred site connected to fertility until recent times.

and

Although the goddess ( ), whose first attestation was from the city of

Sarepta Sarepta (near modern Sarafand, Lebanon) was a Phoenician city on the Mediterranean coast between Sidon and Tyre, also known biblically as Zarephath. It became a bishopric, which faded, and remains a double (Latin and Maronite) Catholic tit ...

, has been argued to have been a hypostasis of ʿAštōrt in older scholarship, the two goddesses to have been nevertheless possibly distinguished from each other in inscriptions. However, the evidence for so is still ambiguous and the name might itself have been a title which was attributed to multiple deities, including to ʿAštōrt. One inscription from Sarepta recording the dedication of a statue to () nevertheless suggests some form of identification between Tinnit and ʿAštōrt.

=At Akko

= ʿAštōrt held high importance in the religious structure of the city-state of Akko, where she was identified with the Greek goddess Aphroditē in Graeco-Roman times, when she was the patron-goddess of the city's public baths. ʿAštōrt of Akko was depicted as Aphroditē on coins of the city from the 3rd century AD, where she was represented with a to her right, and the Greek god Erōs, the son of Aphroditē, riding a dolphin to her left. The goddess was however most often depicted on the coins of Akko under the traits of the Greek goddess ( ) in the latter's role as the patron goddess of a municipality, in which capacity she was represented as seated on a rock, wearing a crown made of crenellated towers, and placing one foot on the shoulder of a young swimmer who personnified the river Orontes, although the swimmer in the coins of Akko stood for the river-god Belus, that is the present-day Nahr al-Naʿāmayn, and he held a reed and leans over an amphora, with a crocodile beneath him. Under the reign of the Roman Emperor Publius Licinius Valerianus, ʿAštōrt was depicted coins similarly to a Syrian goddess, with a calathus hat, and seated between two lions like ʿAttarʿatta, with her right hand in a blessing position and her left one holding a flower.

=At Tyre

= The goddess ʿAštōrt held high prestige in the city-state of Tyre, where she was a dynastic goddess, as attested by the names of the 10th to 9th century BC Tyrian kings ( ), (), and ( ); the king Ḥirōm I allegedly built a new temple for ʿAštōrt and Melqart, and the later king Ito-Baʿl II held the title of "priest of ʿAštōrt" before he ascended to the throne of Tyre. At Tyre, ʿAštōrt was closely associated to the god Melqart and was his consort, a custom which was carried on by the colonists who set out from Tyre to establish themsselves throughout the Mediterranean sea. At the site of Ḫirbat aṭ-Ṭayibā, to the south of Tyre, a stone throne was dedicated to ʿAštōrt in a sacred site located in the middle of the fields of the one who offered the dedication. In the Tyrian town of Ḥamon, ʿAštōrt formed a triad with the god Milk-ʿAštōrt and the Angel of Milk-ʿAštōrt, and the city's sanctuary of Milk-ʿAštōrt contained a dedication to ʿAštōrt. In the 7th century BC, the warrior goddess role of ʿAštōrt was invoked in the

treaty A treaty is a formal, legally binding written agreement between actors in international law. It is usually made by and between sovereign states, but can include international organizations, individuals, business entities, and other legal pe ...

between the Assyrian king Aššur-aḫa-iddina and the Tyrian king Baʿl I in a line reading (, ). This description of ʿAštōrt paralleled that of the Mesopotamian Ištar, who was given the title of (, ). The association between ʿAštōrt and Melqart at Tyre continued until the Roman period, and an inscription from the

Severan dynasty The Severan dynasty was a Roman imperial dynasty that ruled the Roman Empire between 193 and 235, during the Roman imperial period. The dynasty was founded by the emperor Septimius Severus (), who rose to power after the Year of the Five Empero ...

mentions the goddess ʿAštōrt, under the name of the Greek goddess ( ), along with Melqart, under the name of Hēraklēs.

ʿAštōrōniy

ʿAštōrt was sometimes worshipped at Tyre under the name of (), which was a form of her name where the feminine suffix had been replaced by the adjectival suffix (). According to the 6th century AD

Neoplatonist Neoplatonism is a strand of Platonic philosophy that emerged in the 3rd century AD against the background of Hellenistic philosophy and religion. The term does not encapsulate a set of ideas as much as a chain of thinkers. But there are some id ...

scholarch A scholarch ( grc, σχολάρχης, ''scholarchēs'') was the head of a school in ancient Greece. The term is especially remembered for its use to mean the heads of schools of philosophy, such as the Platonic Academy in ancient Athens. Its fir ...

Damaskios, ʿAštōrōniy was the "mother of the gods," and had fallen in love with a young hunter, ʾEšmūn of Berytus, who castrated himself to escape her, but whom the goddess resurrected. The name of ʿAštōrōniy was given to a Tyrian port, and she was mentioned in a Tyrian inscription from the 1st century AD after "Hēraklēs," that is Melqart. The name ʿAštōrōniy is also recorded from

Rhodes Rhodes (; el, Ρόδος , translit=Ródos ) is the largest and the historical capital of the Dodecanese islands of Greece. Administratively, the island forms a separate municipality within the Rhodes regional unit, which is part of the S ...

in the eastern Mediterranean, and from

in the western Mediterranean.

=In Egypt

= Due to the influence of the Egyptian Osiris myth, the Phoenicians who lived in Egypt during the Hellenistic period continued the identification of ʿAštōrt with Ꜣūsat, in which capacity they worshipped this latter goddess.

=In Cyprus

= The worship of ʿAštōrt is widely attested in ancient

, where she had been assimilated to the Greek goddess Aphroditē from early times, due to which many early shrines of Aphroditē in Cyprus showed partial Phoenician influence. The Cypriot ʿAštōrt was already depicted in Phoenician ivory sculptures and in the Book of Proverbs of the Bible, and was likely referred by the Greeks as (, ) and by the

as the () of Salamis.

At Kition

A shrine of ʿAštōrt stood at the Bamboula site in ancient Kition, which has yielded a 4th century BC alabaster tablet on which were recorded the expenses of the shrine over the course of a whole month as well as a mention of ʿAštōrt by her common title of (, ). The inhabitants of the Kition identified ʿAštōrt with the Greek goddess Aphroditē Ourania.

At Paphos

In Cyprus, ʿAštōrt was identified during the 3rd century BC with the Greek goddess (, ), who was worshipped at

Paphos Paphos ( el, Πάφος ; tr, Baf) is a coastal city in southwest Cyprus and the capital of Paphos District. In classical antiquity, two locations were called Paphos: Old Paphos, today known as Kouklia, and New Paphos. The current city of Pap ...

, as recorded by a dedicatory inscription to (, ).

At Amathous

The goddess ʿAštōrt was the main deity of the city of

Amathous Amathus or Amathous ( grc, Ἀμαθοῦς) was an ancient city and one of the ancient royal cities of Cyprus until about 300 BC. Some of its impressive remains can be seen today on the southern coast in front of Agios Tychonas, about west of ...

, where stood one of the most famous temples of hers at the top of the acropolis of the city. The temple of ʿAštōrt of Amathous was erected in the 8th century BC, when the city was under Tyrian influence, with the presence of two Phoenician graffiti and Phoenician-type anthropoid sarcophagi at Amathous and Kition attesting of the existence of a Phoenician community living in these cities. The shrine of Amathous, like most Cypriot shrines of ʿAštōrt, thus exhibited partial Phoenician influences, such as worship halls, courtyards, and altars within a , and it was only in the 1st century AD that it was replaced by a Greek-style temple. During the 6th and 5th centuries BC, local hand-made votive figurines were associated to Phoenician-type small moulded plates depicting ʿAštōrt as a naked standing goddess holding her breasts, as well as to small Greek-type . Two dedications offered by Androklēs, the last king of Amathous, some time between 330 to 310 BC, respectively to the goddesses (, ) and (, ), as well as two monumental limestone vases have been found at the site of the shrine of Amathous. Although

Graeco-Roman The Greco-Roman civilization (; also Greco-Roman culture; spelled Graeco-Roman in the Commonwealth), as understood by modern scholars and writers, includes the geographical regions and countries that culturally—and so historically—were di ...

authors had claimed that it was forbidden to spill blood in the temple of Amathous, remains of

Hellenistic In Classical antiquity, the Hellenistic period covers the time in Mediterranean history after Classical Greece, between the death of Alexander the Great in 323 BC and the emergence of the Roman Empire, as signified by the Battle of Actium in ...

sacrifices Sacrifice is the offering of material possessions or the lives of animals or humans to a deity as an act of propitiation or worship. Evidence of ritual animal sacrifice has been seen at least since ancient Hebrews and Greeks, and possibly exis ...

provided evidence that goats and sheep were the main animals offered in sacrifice at the shrine ʿAštōrt. According to the Roman authors

Publius Ovidius Naso Pūblius Ovidius Nāsō (; 20 March 43 BC – 17/18 AD), known in English as Ovid ( ), was a Roman poet who lived during the reign of Augustus. He was a contemporary of the older Virgil and Horace, with whom he is often ranked as one of the th ...

Pausanias Pausanias ( el, Παυσανίας) may refer to: *Pausanias of Athens, lover of the poet Agathon and a character in Plato's ''Symposium'' *Pausanias the Regent, Spartan general and regent of the 5th century BC * Pausanias of Sicily, physician of t ...

, and Tacitus, Publius Cornelius Tacitus, the inhabitants of Cyprus considered the shrine of (Venus (mythology), , that is, ʿAštōrt) at Amathous as one of the three most reverend sites on Cyprus, along with Paphos and Salamis.

=In the Aegean Sea and Greece

= The name of the goddess ʿAštōrt was used as a theophoric element in several personal names, attested at Athens, Aphrodisias, Delos, and

, in their Hellenised forms and including the element (, from ).

In Rhodes

, the full title of one of the temple attendants who participated of the cult of Melqart, the , bore the title of (, possibly meaning "ʿAštōrtean husband").

At Delos

A Sidonian woman is recorded as having honoured ʿAštōrt, assimilated to the Egyptian Ꜣūsat, in the official Serapeum of Delos.

At Kos

At Kos, a Phoenician thiasote took ʿAštōrt and Zeus Soter (that is, Baʿl Mahalāk, ) as his patron deities, and a son of the Sidonian king Abdalonymus dedicated a piece of maritime art to the goddess ʿAštōrt-Aphroditē.

=In Malta

= In the late 8th century BC, Phoenicians repurposed an old Chalcolithic, Copper Age megalithic structure at Tas-Silġ on the Malta (island), island of Malta into a temple of ʿAštōrt where offerings were given to her by readjusting its walls, placing their alter on an older altar stone, building several shrines, and placing there large numbers of votive gifts, especially Hellenistic-style statues. The sanctuary of ʿAštōrt at Tas-Silg was of large dimensions, being 100 metres wide, and was renowned in antiquity for its great wealth. The Tas-Silġ temple has yielded many Punic inscriptions dating from the 5th to 1st centuries BC containing short dedications to ʿAštōrt, who was there identified with the Greek supreme goddess (Hera, ) and later with the Italic (Juno (mythology), ), due to which Cicero, Marcus Tullius Cicero later referred to it as the (). A temple of ʿAštōrt also existed on the island of Gozo.

=In Sicily

= ʿAštōrt worshipped in Sicily at the Monte Erice, Mount Eryx, where stood a temple a goddess, on a rocky outcrop which domonates from its north-east the city of

, which itself was a town which had once belonged to the Elymians and was an ally of the Phoenicians settled at Palermo, Ṣiṣ and Motya, Moṭwē before becoming a Punic fort during the 4th to 3rd century BC. The temple of Mount Eryx was initially dedicated to an indigenous goddess named in Oscan inscriptions as (), who was later identified with ʿAštōrt, and later to the Greek Aphroditē and the Roman (). The Roman people, Romans themselves called the temple of Mount Eryx the (, ), and according to a Roman coin from the 1st century BC, it had four columns, the mountain itself was surrounded by a wall, so that the shrine could only reached by passing through a monumental gate. Claudius Aelianus recounted a legend, according to which the Veneris fānum possessed an open-air altar from which all the sacrifices offered to the goddess during the day would disappear during the night and would be replaced with dew and fresh herbs, which was similar to some characteristics of the cult of the Cypriot ʿAštōrt. Older coins depicted the goddess of Eryx with a

, which was an attribute of the Levantine ʿAštōrt, as well as with the Greek Erōs, the son of Aphroditē, and a dog, which was commonly found within Phoenician religion and thus showed the presence of West Asian influences on her. Later coins represent her wearing a laurel wreath and a diadem. Another typically Levantine aspect of the cult of the ʿAštōrt of Eryx was the practise of sacred prostitution, which was carried out by the "servants" of the goddess. Sacred prostitution at the Veneris fānum was well-known enough in antiquity that Plautus, Titus Maccius Plautus recorded an old man's advice to a pimp in which he mentioned that courtesans at the shrine would earn large amounts of money. The worship of this goddess later spread to the Graeco-Roman world, where her worship is attested at Rome, Herculaneum, Pozzuoli, Dikaiarkhia, Potenza, Potentia, and Ancient Greece, Greece. In the Punic world, she was worshipped at Cagliari, Karalis, in Sardinia, at

, where two inscriptions refer to the ʿAštōrt of Eryx, as well as at Thibilis, Cirta, M'Daourouch, Madaure, and El Kef, Sicca Veneria, which was well known in ancient times for its practise of sacred prostitution, which was performed there by the (, ).

=In Carthage

= In Carthage and in Phoenico-Punic Africa in general, the goddess Tinnit appears to have displaced ʿAštōrt and taken over her roles, due to which she became called (, ), who was often paired with the supreme Carthaginian god Baal Hammon, Baʿl Ḥamōn Although the goddess ʿAštōrt held lesser importance in North Africa, she was worshipped at Ancient Carthage, Carthage, where her cult was imported directly from Phoenicia, especially from Tyre and Ṣidōn, as well as from Eryx. A 7th century BC golden medallion from Carthage mentioned the goddess ʿAštōrt alongside an individual named Pygmalion to whom the medallion belonged. During the Punic period, ʿAštōrt was connected to the worship of ʾEšmūn, as she was in the Sidonian temple at Bustān aš-Šayḫ, and she was herself worshipped under the name of (, ). ʿAštōrt, like Tinnit, possessed a temple of her own in the city of Carthage, which was located in the city's centre. It was likely the warrior form of the goddess who was worshipped in this temple, since her weapons and chariot were kept there. The Punic general Hannibal, Ḥannī-Baʿl invoked ʿAštōrt, referring to her in Greek as Hēra, as one of the many deities he took as witness in the Macedonian–Carthaginian Treaty, treaty he concluded with the king Philip V of Macedon. During the 3rd to 2nd centuries BC, a temple to the Egyptian goddess Ꜣūsat, identified to ʿAštōrt, existed at Carthage. Following the Siege of Carthage (Third Punic War), destruction of Carthage and its annexation by the Roman Republic at the end of the Punic Wars, the Romans continued the worship of ʿAštōrt under the name of (, ), and when they rebuilt Carthage in 123 BC, they initially named it Colonia Junonia, Iūnōnia after Iūnō Caelestis, that is after ʿAštōrt. The Romans also rebuilt the temple of ʿAštōrt and dedicated it to Iūnō Caelestis, who was thus a Roman continuation of the initial Punic cult of ʿAštōrt, and a distinct goddess from the native Roman Iūnō Rēgīna. During the Roman period, ʿAštōrt was still worshipped under her Phoenician name at Thuburbo Majus, Thuburbo Maius, where she was identified with Iūnō Caelestis. The identification of ʿAštōrt with the Egyptian Ꜣūsat continued in the formerly Punic territories of North Africa after the Roman conquest, and several Temple of Isis, existed in the region under Roman rule. Roman writers mentioned that Africans worshipped (, , who arrived from the East and whose favourite place to stay was Carthage; Tertullian, Quintus Septimius Florens Tertullianus in the 2nd century AD noted the parallels between the African Caelestis and the Levantine ʿAštōrt; Herodian, Hērōdianos in the 2nd to 3rd century AD mentioned a goddess (, ), who was worshipped by the Carthaginians and the Libyans, and whose name he recorded as (, ), which was both a deformation and reinterpretation of the name of ʿAštōrt; and Augustine of Hippo, Aurelius Augustinus Hipponensis recorded that Punic people called Iūnō as "Astarte," that is ʿAštōrt. The worship of ʿAštōrt-Caelestis held an exceptional importance at Mididi, where she was called by her Phoenician-Punic name, and was called the "wife of Baʿl," as recorded in a neo-Punic inscription reading (, ) Attesting of her primacy at Mididi was a stela discovered there, with the goddess being depicted on its pediment, while on its lower level was the African Saturn (that is, Baal Hammon, Baʿl Ḥamōn), to whose right was the goddess Cybele, Kubeleya seated on her lion, who was herself identified at Mididi with ʿAštōrt, and not with Tanit. The Roman temple of Iūnō Caelestis, according to the 5th century AD Bishop of Carthage, Quodvultdeus, was of large proportions, and was surrounded by shrines to various deities associated to the goddess, and the 5th century AD Bishop of Byzacena Victor Vitensis described it as being located near the Baths of Antoninus; the temple had already been desacrated under the reign of the Roman emperor Theodosius I, Flavius Theodosius, and it was finally destroyed in 421 AD following unrest by the pagan population of the city.

=In Italy

= The Etruscans identified ʿAštōrt with their own goddess (Uni (mythology), ), as attested by the Pyrgi Tablets, gold tablets discovered in 1964 at the site of renowned sanctuary built in the 6th century BC to the goddess Uni in the town of Pyrgi, the port of the Etruscan city-state of Caere, Cisra. Uni was associated to the god Tinia, who was the Etruscan equivalent of the Greek Zeus and was assimilated to Melqart, with the divine couple of Uni and Tinia being thus assimilated to the Phoenician-Punic divine couple of ʿAštōrt and Melqart. The gold tablets from the Pyrgi renowned were engraved with Etruscan language, Etruscan and Phoenician-Punic inscriptions recording the dedication of a cult centre to ʿAštōrt by the king Tiberius Velianas of Cisra, who ruled around , on "the day of the burial of the god (Melqart)." The practise of this cult to the Phoenician-Punic by an Etruscan king might have been the result of a possible treaty with Carthage, and the rites practised at the shrine of Pyrgi included sacred prostitution, performed by the (, ). The shrine of Pyrgi was a wealthy one, as evidenced by the 1500 Talent (measurement), talents which Dionysius I of Syracuse, Dionysios I of Syracuse looted from it in 384 BC.

=In Hispania

= As attested by the Seville/El Carambolo Statuette, imported from the Levant to Hispania, the Phoenician activities in the Mediterranean had spread the cult of ʿAštōrt till Hispania. The worship of ʿAštōrt also continued in Hispania after it was conquered by the Romans, with the goddess being there also called Iūnō, and the existence of a temple and an altar to "Iūnō," that is to ʿAštōrt, is mentioned by Artemidorus, Artemidōros and Pomponius Mela. One Latin inscription from the Roman imperial period refers to a priest named Herculis whose father was named Iūnōnis, reflecting the Punic association of "Hercules" (Melqart) and "Iūnō" (ʿAštōrt). The "Islands of Hēra," or "Islands of Iūnō," located in the Strait of Gibraltar, as well as the island of Iūnōnia in the Atlantic Ocean and the "Cape of Hēra" or "Cape of Iūnō" (presently Cape Trafalgar), also owed their names to ʿAštōrt.

=In Britannia

= Under the Roman Empire, the cult of ʿAštōrt had spread till the foot of Hadrian's Wall in Roman Britain, Britannia, where she was invoked using her Phoenician name and associated to the "Tyrian Hēraklēs," that is to Melqart, thus being a continuation of the close connection between Melqart and ʿAštōrt, and attesting of the Phoenician origin of this cult.

Rituals

A typically Levantine aspect of the cult of ʿAštōrt was the practise of sacred prostitution, which was performed by specific categories of her temples' clergy who were exercised this function on a permanent basis. The different categories of sacred prostitutes were the: * (, ), who were sometimes simply called (, ); * (, ), who were male sacred prostitutes who engaged in homosexual intercourse; * (, or ), who were later called (, ). The practise of sacred prostitution is attested at the temple of ʿAštōrt in Byblos, and sacred prostitutes and "whelps" are recorded at the temples of ʿAštōrt at Afqa and Baalbek until the 4th century AD. The practise is also recorded in Cyprus, especially at Paphos, Amathous, and Kition, and in Sicily, at Eryx, from where two sacred prostitutes of Carthaginian origin are known by name: (, ) and her daughter (, ). Sacred prostitution in the honour of ʿAštōrt was also practised at Carthage, as well as at Sicca Veneria, which was renowned for its sacred prostitution rituals, and sacred prostitution might have also been performed at some brothels. The Phoenician imagery of "the woman at the window," as well as the "Peeper" of Cyprus, the Venus prōspiciēns of Salamis, as well as the El Carambolo statuette depicting a naked ʿAštōrt and some specific feminine images were semantically connected to sacred prostitution performed in the honour of ʿAštōrt.

=Legacy

= Other ancient Mediterranean peoples considered ʿAštōrt to be the supreme goddess of the Phoenicians, due to which several of them identified her with their own supreme goddess, with the Greeks identifying her with (Hera, ), the Etruscans with (Uni (mythology), ), and the Romans with (Juno (mythology), ). The Graeco-Romans Hellenised the name of ʿAštōrt as (), which they in turn Latinised as (), and identified her with their own goddesses ( ) and (Venus (mythology), ) due to her erotic aspect. In the writings of the 1st century AD Roman poet Virgil, Publius Vergilius Maro, the goddess Venus mentioned the Cypriot shrine of ʿAštōrt at Amathous among her most famous temples. The name ʿAštōrt's variant of ʿAštōrōniy was Hellenised as () under the influence of the Greek term (, .

In Palestine

The goddess () appears to have disappeared from most of inland Palestine during the Iron Age due to the ruling classes of the states in the region no longer identifying with the practise of hunting, so that her cult became restricted to the coastal areas such as in Philistia, where it enjoyed high prestige until the Graeco-Roman period. One ceramic box from the 9th century discovered at the site of Tel Rehov was topped with a leonine figure, suggesting it was the emblematic animal of ʿAṯtart/ʿAštart, with an open mouth and dangling tongue lying in a prone position with its front limbs outstretched and of its paws placed, claws extended, each over a human head. Below the animal is a large opening which either was modelled on the entrance of a shrine or was intended to be a receptacle for a divine image: the leonine animal, who was depicted as imposing its power against the human figures, might have guarded the shrine against human intrusion, and might thus have represented the passage recorded earlier in Ugaritic texts as (, ).

=In Israel and Judah

= Following the trend of the disappearance of the worship of ʿAštart in inland Palestine, the state-level cult of this goddess was absent from Israelite and Judahite records from an early date, and she seems to have become one of many former gods demoted to the status of entities and powers of blessing under the control of the Israelite national god Yahweh, Yahū. As such the plural form of ʿAštart's name, (), became used as a term for goddesses and for fertility, while her role as a deity of warfare was absorbed by Yahū. The worship of ʿAštart might nevertheless have survived as a minor and popular, but not royal, cult among the Israelite population, with the practise of hunting for undomesticated animals to be sacrificed being restricted to the family and local shrines, but not at the state level. The influence of the Neo-Assyrian

later increased the influence of this cult within the Israelite religion, so that the Ištar-influenced Israelite ʿAštart might have been the same goddess referred to as the (, ) by the Judahite prophet Jeremiah, Yīrmi-Yahū. The Bible claims that the Israelite king Solomon, Šalōmō introduced the worship of the Phoenician ʿAštōrt, called () in its Hebrew text, in his kingdom, although it is uncertain whether this claim rests on any historical basis or if it was made retroactively as a reaction against Phoenician religious imports. The cult of the Phoenician ʿAštōrt appears to have nevertheless enjoyed some level of royal support during the later periods of the Israelite kingdom.

=In Transjordan

= Although an Ammonite seal dedicated to (, ) was found in Ṣidōn, she appears to have been absent from Ammon itself. Like in Israel and Ammon, there is no evidence of any cult of ʿAštart in Moab or Edom.

=In Philistia

= The Hebrew Bible records that the Philistines displayed the armour of the dead Israelite king Saul, Šāʾūl in their temple of ʿAštart, due to her role as a goddess of war and as the consort of . The inhabitants of the Philistine city-state of Ashkelon, ʾAšqalōn worshipped ʿAštart and identified her with the Greek goddess Aphrodite Urania, Aphroditē Ourania.

Later interpretations of biblical Astaroth

In some kabbalistic texts and in medieval and renaissance occultism (ex. ''The Book of Abramelin''), the name was assigned to a male demon bearing little resemblance to the figure known from antiquity. For the use of the Hebrew plural form in this sense, see Astaroth.

Myths

At Ugarit

In the Baal Cycle, Baʿal Epic of Ugarit, Ashtart is one of the allies of the eponymous hero. With the help of Anat she stops him from attacking the messengers who deliver the demands of Yam (god), Yam and later assists him in the battle against the sea god, possibly "exhorting him to complete the task" during it. It's a matter of academic debate if they were also viewed as consorts. Their close relation is highlighted by the epithet "face of Baal" or "of the name of Baal." A different narrative, so-called "Myth of Astarte the huntress" casts Ashtart herself as the protagonist, and seemingly deals both with her role as a goddess of the hunt stalking game in the steppe, and with her possible relationship with Baal.

Ashtart and Anat

Fragmentary narratives describe Ashtart and

hunting together. They were frequently treated as a pair in cult. For example, an incantation against snakebite invokes them together in a list of gods who asked for help. Texts from Emar, which are mostly of ritual nature unlike narrative ones known from Ugarit, indicate that Ashtart was a prominent deity in that city as well, and unlike in Ugarit, she additionally played a much bigger role in cult followings than Anat.

Misconceptions in scholarship

While the association between Ashtart and Anat is well attested, primary sources from Ugarit and elsewhere provide no evidence in support of the misconception that Athirat (Asherah) and Ashtart were ever conflated, let alone that Athirat was ever viewed as Baal's consort like Ashtart possibly was. Scholar of Ugaritic mythology and the Bible Steve A. Wiggins in his monograph ''A Reassessment of Asherah: With Further Considerations of the Goddess'' notes that such arguments rest on scarce biblical evidence (which indicates at best a confusion between obscure terms in the Book of Judges rather than between unrelated deities in Canaanite or Bronze Age Ugaritic religion) sums up the issue with such claims: "(...) Athtart begins with an ayin, and Athirat with an aleph. (...) Athtart appears in parallel with Anat in texts (...), but Athirat and Athtart do not occur in parallel." God lists from Ugarit indicate that Ashtart was viewed as analogous to Mesopotamian

and Hurrian

,M. Smith,
‘Athtart in Late Bronze Age Syrian Texts
' [in:] D. T. Sugimoto (ed), ''Transformation of a Goddess. Ishtar – Astarte – Aphrodite'', 2014, p. 74-75 but not Athirat.

Other associations

Hittitologist Gary Beckman pointed out the similarity between Astarte's role as a goddess associated with horses and chariots to that played in Hittite religion by another "Ishtar type" goddess, Pinikir, introduced to Anatolia from Elam by Hurrians. Allat and Astarte may have been conflated in Palmyra. On one of the tesserae used by the Bel Yedi'ebel for a religious banquet at the temple of Bel, the deity Allat was given the name Astarte ('štrt). The assimilation of Allat to Astarte is not surprising in a milieu as much exposed to Aramaean and Phoenician influences as the one in which the Palmyrene theologians lived. Plutarch, in his ''On Isis and Osiris'', indicates that the King and Queen of Byblos, who, unknowingly, have the body of Osiris in a Column, pillar in their hall, are ''Melcarthus'' (i.e. Melqart) and Astarte (though he notes some instead call the Queen ''Saosis'' or ''Nemanūs'', which Plutarch interprets as corresponding to the Greek name ''Athenais''). Lucian of Samosata asserted that, in the territory of Ṣidōn, the temple of Astarte was sacred to Europa (mythology), Europa. In Greek mythology Europa was a Phoenician princess whom Zeus, having transformed himself into a white bull, abducted, and carried to Crete. Byron used the name Astarte in his poem ''Manfred''.

In popular culture

* The name Astarte was given to a massive post-starburst galaxy during the cosmic noon (the peak of the star formation rate density). * Astarte appears as a playable Avenger-class Servant in ''Fate/Grand Order'' (2015), with her name stylized as "Ashtart". However, she first introduces herself as "Space Ishtar", and only reveals her true name after her third Ascension.

Notes

References

External links

Britannica Online Encyclopedia - Astarte (ancient deity)Jewish Encyclopedia - Astarte worship among the Hebrews
{{Authority control Astarte, Deities in the Hebrew Bible Egyptian goddesses Hellenistic Asian deities Hunting goddesses Inanna Levantine mythology Lion deities Love and lust deities Love and lust goddesses Lusitanian goddesses Phoenician mythology Queens of Heaven (antiquity) Ugaritic deities Venusian deities War goddesses West Semitic goddesses ms:Dewi Astarte

Name

Overview

Iconography

Attestations

At Ebla

In early Mari

Among Amorites The Amorites (; sux, 𒈥𒌅, MAR.TU; Akkadian: 𒀀𒈬𒊒𒌝 or 𒋾𒀉𒉡𒌝/𒊎 ; he, אֱמוֹרִי, 'Ĕmōrī; grc, Ἀμορραῖοι) were an ancient Northwest Semitic-speaking people from the Levant who also occupied lar ...

In Amorite Mari

At Ugarit

=As hunter goddess

=As warrior goddess

=As healer goddess

=As leonine goddess

=As gender non-conforming goddess

=As member of the household of ʾIlu

=As consort of Baʿlu

=Cult

At Emar

=As warrior goddess

=As hunter goddess

=As consort of Baʿlu

=Legacy

In Egypt

As warrior goddess

As

As healer goddess

=As hunter goddess

As consort of Sūtaẖ

=As the "Face of Baʿl"

In Canaan

In Phoenicia

= Iconography

= ʿAštōrt Ḥor

= As the "Name of Baʿl"

=At Sidon

=At Byblos

=At Akko

=At Tyre

=In Egypt

=In Cyprus

=In the Aegean Sea and Greece

=In Malta

=In Sicily

=In Carthage

=In Italy

=In Hispania

=In Britannia

Rituals

=Legacy

In Palestine

=In Israel and Judah

=In Transjordan

=In Philistia

Later interpretations of biblical Astaroth

Myths

At Ugarit

Ashtart and Anat

Misconceptions in scholarship

Other associations

In popular culture

See also

Notes

References

Further reading

External links

Among
Amorites The Amorites (; sux, 𒈥𒌅, MAR.TU; Akkadian: 𒀀𒈬𒊒𒌝 or 𒋾𒀉𒉡𒌝/𒊎 ; he, אֱמוֹרִי, 'Ĕmōrī; grc, Ἀμορραῖοι) were an ancient Northwest Semitic-speaking people from the Levant who also occupied lar ...