The Gadim

Today I want to talk about the gadim or 'gads'.  'Gad' is a word meaning 'Fortune', and there is a god called Gad (who I will discuss in another post).  I want to talk about the class of 'Fortunes', a whole group of deities. 

Tutelary deities had existed in the land of Canaan for many years, going back (if we are to believe Sakkun-yaton) to the founding of the first cities and kingdoms.  But during the Greek and Roman periods (in the times when Canaan- called 'Phoenicia' and 'Syria' by the Greeks and Romans- was under the domain of the Seleukid Empire and the Roman Empire), tutelary deities became even more important, influenced heavily by the religious cults practiced by Greek and Roman kings and governors.  The city in which we can see this happening the most is the city of Tadmor (Palmyra to the Romans).  Tadmor was an Aramaean city, also settled by Amorites.  It was a very old city, mentioned in texts from Mari.  During later time periods communities of Arabs also lived there. 

From inscriptions in Tadmor, we can learn that the cults of the Fortunes, the tutelary deities, played an important role in the daily life of the citizens.  Everything had its own Gad, which watched over it and protected it, granting it good fortune.  These deities or spirits could also be venerated alongside the city's local ginnaya (djinn in Arabia). 

There was a Gad for every individual, a Gad of the village (qiryah), a Gad of Tadmor, a Gad of the gardens, a Gad of Taimi, a Gad of the oil merchants (meshach), a Gad of Yedibel, a Gad of the olive tree, and so on.  A Gad may be either male or female, and indeed from what we know it does appear that Tadmor's own Gad was/is female. 

Gad-Qiryah (the Gad of the village) is a local god or spirit who watches over the surrounding villages and their people.  Two altar inscriptions mention her.  One of them reads: "Abdibel erected (it) in thanksgiving to the compassionate one, the good, and to the Gad of the village and the Gad of the gardens.  Year 550" (This would be about 238/239 A.D).  Near Tadmor is an altar inscription from Anak, which reads: "The altar which Maliku son of Marban erected to Yarkhibol, to the one who irrigates Araq, to the Gad of the locality, the bountiful god.  Year 520... In the month Nisan"  (This would be around spring-time in 209 A.D).  This inscription may be interpreted as suggesting that a major god can also be a Gad (in this case Yarkhibol as the god of Araq).

The Gad in some ways is similar to an angel, and is often shown as a winged being.  But the Gad is very distinct from the angel in that it is more a personification of Fortune and of the good fortune that the deities will provide for whatever is under their domain (the garden, village, city etc.).  An angel, on the other hand, is more like a spirit messenger for a deity.  A relief found in the temple of Nebo shows a seated goddess (probably Ashtart, Malidthu or Allat- who was worshiped by Arabs in the city), standing on a swimming youth (the spirit of the spring of Afak).  Behind her is an eagle carrying a twig of oak, and to her right is a dog.  To her side stands a small female figure, wearing a crown and holding a branch of olive.  She is probably the Gad of the city.


Giving thanks to a Gad can increase good fortune, and it is important to show reverance towards a Gad.  In times when your success or the success of the community, the harvest, battles, anything, seems to be largely down to good fortune and the gods being on your side, then give offerings to the Gad of that particular aspect.  A Gad can function as being a personification of a deity's blessings and favour.  They are also deities of victory.

The Gad of Tadmor, standing on the spring which watered Tadmor's oasis.  She can be identified as a Gad because she is wearing a mural crown common in Assyrian and Elamite art

The Story of Adon

A long time ago, when the earth was new, there was a spring called Afak, from which flowed a great river through Lubnaan.  And while the waters of the spring were flowing, fire fell from heaven into them; and at the merging of earthly waters and heavenly fire was born Malidthu, the goddess of the myrrh tree.

Malidthu's youth was ever-renewed by the spring, and it is here that she gave birth.  According to some, she knew the first king of a nearby city (it's name was Gebal), and by him conceived.  It is said that the offspring of this union was a handsome demigod named Adon, after whom the river was named.  Then Malidthu became a myrrh tree, and baby Adon was kept within, until a wild boar set him free.

The young man Adon sprung straight from the myrrh tree, and he took up the life of a shepherd.  Sometimes, it is said that the first King of Gebal had another son by his wife, who was a brother to Adon.  And this son became a farmer who cultivated the land.

Adon was beloved by the gods, being half-god and half-man, and when he offered the firstborn lamb as a sacrifice, the gods were pleased.  He was also so handsome that he became the desire of the goddess Ashtart.

Adon and Ashtart were married, and Ashtart (here called Baalat Gebal), came to his house.  While Adon lived, the land was green and fertile.

One night, Adon's father had a terrible dream.  In it, Adon was killed, either by a spear or by someone carrying a spear.  He awoke and warned his son, cautious of him to avoid danger.

Adon went to Ashtart and told her that he was going out to hunt wild boars in the mountains.  Ashtart warned him of the dangers, but Adon laughed and told her that he could only be killed by a spear (or someone carrying a spear) and as boars don't carry spears it would be foolish to worry.  Besides, he told her, he would return by the setting of the sun.

Adon picked up his bow and left his house, but on his way to the mountain his father met him.  His father again warned him not to go, but Adon laughed and told him that he could only be killed by a spear, and a boar couldn't kill him.  When it became apparent that his son wouldn't listen, the old king at last let him go.

But the old king was not satisfied with leaving Adon in danger, and so told his farmer brother to go and watch over him from a far-off place.

Arriving at the mountain, Adon took his bow and began to hunt the wild boars that lived there.  At first he did very well, but he soon caught sight of a large boar and began to chase after it.

There are different versions of what happens next.  According to one, the boar turned and gored Adon to death with its tusks.  But taking the dream into account, there are another two versions which attempt to explain it.  In one, Adon's brother saw the event from a distance, and thought that the boar would kill Adon.  So he threw his spear, and it missed the boar and killed Adon instead.  In the other, this boar was actually his brother in disguise, and he killed his brother (either by accident or on purpose as he was jealous of him).  In all cases, Adon's blood was spilled below the sacred pine tree, and from his blood red anemone flowers sprung up.  Then his blood flowed into his sacred river, and it turned red and flowed into the sea.

When he did not return by sunset, Ashtart went to the mountain and found her husband dead.  So she led the women of the nearby city in mourning.  The earth became barren and dry.

Adon's brother, consumed by guilt and cursed by the gods, went to the place of his brother's death and killed himself, though his descendants lived on in the city.

Meanwhile, Ashtart went and appeared before Shapash, asking her to go and search the in the underworld for Adon.  Shapash went off, and as she went, the days grew shorter and shorter.  Eventually, Shapash went and found Adon in the netherworld, and restored him to the land of the living.  But there was a problem.  Adon had been to the underworld, and should not be allowed to return.  So the gods decreed that Adon would spend half of the year in the land above, and the other half in the land below.  And so he became the deity who had been to both lands, and the deity who knew the mysteries of life and death.  From that day forward, the city cult of Gebal was that of divine Adon and Baalat Gebal.

The Canaanite story of Adon has similarities with stories of gods from other cultures.  The most obvious examples are Osir of the Egyptians, Dumuzi of the Sumerians, Tammuz of the Babylonians, Abel of the Hebrews, and some Hittite and Hurrian deities.

Idols of Adon

Adon's city of Gebal, founded near to his place of birth

The Adon River (Nahr Adon, also known as Nahr Ibrahim)

Adon's place of birth at Afak

The sacred temple in Gebal where Adon and Baalat Gebal's rites were celebrated

Pine trees sacred to Adon

Pine trees sacred to Adon

Deity Post: Nikkal

Today, Nikkal has touched my heart and filled me with joy.  I had prepared for me a bowl of fruit (which I normally don't eat too frequently until the summer time, when the festivals celebrate fruit harvests and blossoming orchards).  As today was Yom Shish, the Sixth Day, I finished school and arrived home already in high spirits.  When my mother prepared the bowl, I took it and said a prayer to Nikkal before I ate the fruit.  Afterwards, I was in even higher spirits.  And it occured to me that Nikkal is a deity with whom I must admit I've never had much experience apart from at festivals such as Ashuru Liyati.  So to praise Nikkal, my blog post will be on her.

The bowl of fruit from Nikkal's orchard

I eat the fruit within my house

Nikkal-wa-Ib means 'Great Lady-and-Fruitful', and can be taken as a combination of two names.  One of them, Ib, comes from the Semitic name/title of the fruit goddess, Ilat Inbi.  The other, Nikkal, actually comes from Sumerian religion, and from the goddess Ningal, who is the wife of the moon god Nanna.  Ningal was a goddess particularly worshiped by cow-herders in the marshlands, but later became a major goddess and her cult spread across the lands.  So that is basically the origins of Nikkal worship.

Nikkal is the goddess of fruits and orchards.  She is particularly honoured during the summer fruit harvests.

Nikkal is a gentle goddess, modest and faithful to her husband.  She is providing and provides her fruits in a time when the harvests of the fields are becoming rare.  She is an earthly or terrestrial deity, and her domain is over the orchards held sacred to her, and over all that grow in them, including the olive tree, apple tree, date tree, fig tree, almond tree, and walnut tree.  It is Nikkal who allows these fruits and nuts to grow.  She is gentle and quiet, peaceful and devoted.

Nikkal is the daughter of Khirkhib in stories from Ugarit, while she is the daughter of Dagon in stories from Tuttul in Serug (Syria).  She marries the moon god Yarikh after he refuses to marry any but her.  By night, Yarikh passes over the desert and comes into the orchard before his bride, and fertilizes her womb (the orchard) with his semen (nightly dew).  This causes the fruits to grow. 

Nikkal shows great love and devotion towards her husband, and he does so in return.  Nikkal's hymn may be sung at weddings.  Her worship is connected to fertlity of the orchard during the summer fruit harvest.

Nikkal is thanked when fruit is collected in.  She is worshiped to bring forth fruit in her beautiful orchards.  And she is worshiped at weddings.  The sacrifices to Nikkal are usually sacrifices of cows, and so beef offerings are the best for Nikkal.

Homes of the Deities

Different deities have had different cult cities, and are patrons of that city and its people.  Deities can be patrons of cities, tribes, kingdoms, and even whole areas.

We know that the deities are considered to have their homes throughout what was the known world in the Bronze Age.  Texts from Ugarit indicate this.

El dwells on Mount Lel at the headwaters of the two rivers.
Baal dwells on Mount Zapan and Mount Carmel, in Ugarit, and in all Canaan.
Dagon dwells in Tuttul (in Syria), and in Philistia
Anat dwells in Inbab, her mansion located beyond the marshes.
Yarikh dwells in Larugat and in Jericho.
Resheph dwells in Babut (in Anatolia)
Astart dwells in Mari and in Sidon.
Chemosh dwells in Churyat and in Moab.
Melek dwells in Ashtart and in Ammon.
Kothar dwells in Kaphtor (Crete) and in Egypt.
Shachar and Shalim dwell in Shamim (heaven).
Choron dwells in Masad.
Qaush dwells in Edom.
Zeduq dwells in Jerusalem.
Yam dwells in Berot.
Adon dwells in Gubla.
Melqart dwells in Tyre.
Baal Hammon (another form of El) dwells in Qart-Hadasht.
Ashima dwells in Hamath.


The vast majority of these locations are areas sacred to these deities and where they are considered to live.  Some of the places (specifically cities) are the cult cities of the deities.  That is, the area over which they have domain and where their cults were based around.  It is also interesting how some deities are said to live in foreign lands outside of Canaan.  Some of these can also be down to interaction (usually through trade) with some of the people living there.  For example, Kothar is said to live in Egypt, in the city of Inebou-Hedjou or Men-Nefer (Memphis).  This is the cult city of the Egyptian god Ptah. It is possible that the reason the ancient Canaanites considered this to be Kothar's cult city is because Kothar was identified with Ptah.  Another example is Kittim (Cyprus), where Astart is sometimes said to dwell (historically, the king of the island was the high priest of the goddess as well).  It is possible that Astart was identified with (or perhaps even syncretized with) a native goddess.  And in later times, with the coming of the Greeks, it is often thought that Aphrodite was identified with this goddess as well, given that Aphrodite has some connections to Cyprus.

Deity Post: Qabirim

After posting on Eshmun, I decided it would be useful to mention his seven brothers, the Qabirim, though it won't be a lot as not a lot is known about them outside of their mystery cults.

First of all, we can look into the works of the Berotian writer and sage, Sakkun-yaton.  In his works, he mentions the birth of the gods to either Resheph or to Zeduq, though it is possible that 'Zeduq' may be used to refer to Resheph rather than to the Jebusite deity who is also called Zeduq and is associated with justice.  Sakkun-yaton wrote several things on them, including:

"From Sedek came the Qabirim: these first invented a ship. From them have sprung others, who discovered herbs, and the healing of venomous bites, and charms."

"And after this El gave the city Gubla to the goddess Baalat Gebal, and Berot to Yam and to the Qabirim..."

"And when El came into the South country he gave all Egypt to the god Taat (Nebo), that it might be his royal dwelling-place. And these things were recorded first by Sedek's seven sons the Qabirim, and their eighth brother Eshmun, as the god Taat commanded them."

From this we can learn several things about the Qabirim themselves.   One is that they were the first to invent ships, and that from them came other gods who discovered herbs, healing of venemous bites, and charms.  

The Qabirim are associated with fire and healing, though they are not fire or healing gods as such.  Instead, it is better to think of them as the impulses within men that led them to develop civilization.  They are the divine spark that initiates commerce, law, and construction (among others).  

Unlike their handsome brother Eshmun, the Qabirim are ugly and dwarf-like.  They are chthonic underworld gods, and their worship is not as widespread as that of their brother.   

The Qabirim are considered 'the Beneficent and Powerful', great cosmic gods shrouded in mystery.  Their main worship is through rites conducted within their mystery cult.  They are not to be spoken about or mentioned by their names (known only to initiates or prophets chosen by them). 

They are mainly associated with Berot, unlike their brother Eshmun, who has his cult based around Sidon.

Deity Post: Eshmun

My recent visit to the doctor and to the houses of healing (nothing serious just a checkup) prompts me to now write on the healing god, patron of doctors, physicians and healers.

Eshmun's name means 'eight', and the reason for this given by Sakkun-yaton is that he was the eighth son.  His father and mother are Resheph and one of the Kathirat goddesses.  Their first seven children were known as the Qabirim, and were ugly and monstrous.  But Eshmun, the eighth, was handsome and youthful.  He was the desire of many goddesses.  Also, Eshmun was said to have been born on a heap of ashes.  While out walking one day, the goddess Astart spied him and gave chase in an attempt to seduce him.  Eshmun ran to the Awali River before the goddess caught up to him.  Out of fear and sudden panic, Eshmun took a knife and castrated himself, cutting his genitals off and throwing them onto the ground in that area.  However, the young god bled to death as a result of his action.  Astart carried the dead god into a nearby cave and restored him back to life with her power.  Arisen once more, Eshmun became an underworld god.

The site where Eshmun castrated himself and died is where the city of Sidon was built.  Astart became the goddess of the Sidonians who lived there.  On the banks of the Awali River is where the famous healing temple to Eshmun was built.  The cave, located near to Sidon, became an important cultic site, where pilgrims would go and bathe in the sacred waters to be cleansed of illnesses (there are still legends surrounding it today).

There are numerous explanations for this story.  One of them involves an astrological explanation.  In this explanation, the Deer constellation represents Resheph, who is shown as a deer.  The Arrow represents the heap of ashes (connected to a burning pyre) where Eshmun was born.  The Abyss represents the cave where Eshmun's devotees discovered the sacred healing pools.  Another explanation is about the cultic functions of Eshmun's priesthood.  Some of his priests were eunuchs, which explains Eshmun's castration (in the past, when castration was done with a knife to the genitals, there was a much higher risk of death).  The sacred mystery cult of Sidon is also connected to this legend, as are the Sidonian schools of thought.

Eshmun is the god sacred to physicians, doctors and healers.  He is often worshiped alongside his father, Resheph, and with his servants, who are healing-gods or demons of the underworld.  When a sacrifice (usually a sacrifice of boar or pig, offered to chthonic gods) is offered to him, it must be wholly consumed and burnt.  Nothing of it must remain, or else it will attract demons and unclean spirits. 

Eshmun is a dark and distant god.  He is feared by mortals, but well respected because of his healing abilities.  He can be symbolized by his rod, the Rod of Eshmun or the Nehushtan (a bronze serpent on a pole), which can be worshiped in its own right when in need of healing.  He is perhaps somewhat more distant than his father Resheph, and unlike his father is not actually responsible for spreading disease.  Instead, he only has domain over healing.  He is not the god he once was in this world, but is now an underworld god and a god with the mysteries of healing and of life and death.  He has gone to the underworld, and is now devoted to his duties as a healer.

Pray to Eshmun when in need of healing or when visiting the doctor.  If you ever need to heal anyone yourself, either as part of your profession or if simply needing to do it, offer him a prayer.  When in need of a cure, sleep in his sacred temple so that you have a prophetic dream.  Followers of the Sidonian schools of thought or of the Sidonian mystery cult are among his devotees.  There is not really anything else he is worshiped for apart from healing.

The image of Eshmun seen above shows him holding the Nehushtan.  Though Eshmun is usually shown as beardless (as he is a youth).  Here is my image: