Canaanite Theology and the Gods Temples and Ancient Rituals

The Canaanite Religious Institution

Throughout their history, the Canaanites maintained a cohesive religious institution that originated from the heavens, where the gods and their divine assembly resided, and extended to the earth, particularly to elevated places such as mountains and temples. This structure was upheld by priests and religious figures who served as intermediaries between the gods and the people. Despite each Canaanite city having its own independent religious institution, there were commonalities among these cities at all levels, including gods, temples, and priests.

The connection between heaven and earth was especially evident in Canaanite worship, which was deeply linked to natural phenomena such as rain, storms, thunder, lightning, fertility, and drought. These natural manifestations influenced the relationship between different levels of the religious institution.

The cycles of fertility and drought, which followed a seven-year pattern, played a significant role in shaping and modifying this relationship according to the rhythms of nature, and the gods themselves were perceived in accordance with these cycles.

Temple of Aphrodite – Byblos | Sacred precinct with a courtyard and colonnades Baetylus (sacred stone) in the center | Grand entrance with a staircase Date: 217-218 AD | Collection: Münzkabinett Berlin | More info: Link

The Gods

Ancient theologians, for political and religious reasons, erased many of the old gods or subordinated them to deities like El or Baal. With the emergence of the god El, the genealogy of the Canaanite gods began to take a strong form, covering his generation, which was closely connected to lush and moist nature. Meanwhile, the generation of Baal was marked by a struggle between the forces of fertility and drought.

The god symbolized nature, with the male deity embodying its power, while the female deity was merely an expression of the male god’s strength, revealing his characteristics. Baal was the supreme god, just as Astarte was the great goddess. The Baalat (female counterpart of Baal) represented the moon, while the celestial Baal had a corresponding goddess known as the "Queen of the Heavens." Among the divine pairs mentioned in Phoenician inscriptions were Baal of Sidon and Astarte in Sidon, as well as Tammuz and Baalat Gebal in Byblos.

Sometimes, the gods appeared in a supreme triad governing over the rest of the deities, such as the Sidonian triad (Baal, Astarte, and Eshmun), the Byblos triad (El, Tammuz, and Baalat), and the Tyrian triad (Baal, Astarte, and Melqart). Additionally, there was a triad of Baal’s daughters and a group of seven gods born from the union of El and Baalat.

Some gods also appeared in dual forms, such as "Shahar and Shalim" (the morning and evening stars), "Yarikh and Nikkal" (the moon gods), as well as gods like Baal, Anat, Adonis, and Astarte.

The gods were believed to descend from heaven and inhabit stones, statues, or mountains named after them, such as Mount Hermon and Mount Zaphon. Some deities were also associated with water sources, like the Fountain of the Two Rivers and the Cave of Afqa.

The god was seen as a father to the king, and divine names eventually became grand titles, such as:

• "Eli = My God"
• "Baali = My Lord"
• "Adonai = My Lord"

Canaanite Temples

Canaanite places of worship were initially divided into two types: open-air sanctuaries and high places (bamot). Later, temples, courtyards, and even palace courtyards became places of worship. The term Qadesh meant "sacred place," while Phl referred to an elevated location, possibly also denoting silver idols used for incense rituals (Pihilu).

Temples dedicated to Baal were numerous and varied. Initially, a temple was considered a dwelling for Baal and his powers, but over time, these powers became distinct, with Baal manifesting in different forms depending on the city or natural phenomenon.

Early temples were simple open-air structures, often marked by an upright sacred stone symbolizing the deity, especially El. This tradition can be traced back to the megalithic worship practices of the Levant, dating as far back as the seventh millennium BCE.

The temple later evolved into an enclosed sacred space with a square room (or cubic chamber) with a single entrance. Eventually, this structure expanded to include multiple rooms, with the altar positioned in the center of the main hall, where offerings were made to the gods.

Temples were not merely places of worship but were built to contain the power of the gods within four walls and a roof. There was a prevalent belief that constructing a temple for Baal was essential to controlling his power and preventing disasters.

Types of Temples

Bethel (House of El)

• The simplest type of temple, dating back to ancient times in the Levant. It was marked by upright stones in open-air sanctuaries. Worshippers believed that the divine presence resided in these stones, especially those that had fallen from the sky as meteoric fireballs. Volcanic black stones, commonly found in Lebanon, were particularly venerated, as was Mount El, possibly referring to Mount Hermon.

Asheroth

• These sacred pillars were erected on high places and were among the earliest temples dedicated to the goddess Asherah. High places were always described as "naked," situated atop barren hills. The children of Asherah were worshipped in courtyards, and Asherah’s sanctuaries were generally referred to as "holy endowments."

House of Curses

• The antithesis of a temple, this was a place where blasphemy against the gods occurred, or where rituals contrary to the worship of El and Asherah were performed. It is frequently mentioned in the epic of the Great King and may have eventually become a site for worshipping rival gods, such as Baal instead of El.

Temples