|Region||At and near Canaan|
Near, around and at Ugarit
Middle Kingdom of Egypt
|Consorts||Anat, Athtart, Arsay, Tallay, Pidray|
|Parents||Dagan (usual lore) El (some Ugaritic texts)|
Baal ,[a] properly Ba?al,[b] was a title and honorific meaning "owner," "lord" in the Northwest Semitic languages spoken in the Levant during antiquity. From its use among people, it came to be applied to gods. Scholars previously associated the theonym with solar cults and with a variety of unrelated patron deities, but inscriptions have shown that the name Ba?al was particularly associated with the storm and fertility god Hadad and his local manifestations.
The Hebrew Bible, compiled and curated over a span of centuries, includes generic use of the term in reference to various Levantine deities, and finally pointed application towards Hadad, who was decried as a false god. That use was taken over into Christianity and Islam, sometimes under the opprobrious form Beelzebub in demonology.
The spelling of the English term "Baal" derives from the Greek Báal (?), which appears in the New Testament and Septuagint, and from its Latinized form Baal, which appears in the Vulgate. These forms in turn derive from the vowel-less Northwest Semitic form B?L (Phoenician & Punic: ). The word's biblical senses as a Phoenician deity and false gods generally were extended during the Protestant Reformation to denote any idols, icons of the saints, or the Catholic Church generally. In such contexts, it follows the anglicized pronunciation and usually omits any mark between its two As. In close transliteration of the Semitic name, the ayin is represented, as Ba?al.
In the Northwest Semitic languages--Ugaritic, Phoenician, Hebrew, Amorite, and Aramaic--the word ba?al signified "owner" and, by extension, "lord", a "master", or "husband". Cognates include the Akkadian B?lu (?),[c]Amharic bal (), and Arabic ba?l (). Bá?al () and ba?l still serve as the words for "husband" in modern Hebrew and Arabic respectively. They also appear in some contexts concerning the ownership of things or possession of traits.
Like EN in Sumerian, the Akkadian b?lu and Northwest Semitic ba?al (as well as its feminine form ba?alah) was used as a title of various deities in the Mesopotamian and Semitic pantheons. Only a definitive article, genitive or epithet, or context could establish which particular god was meant.
Ba?al was also used as a proper name by the third millennium BCE, when he appears in a list of deities at Abu Salabikh. Most modern scholarship asserts that this Ba?al--usually distinguished as "The Lord" (?, Ha Ba?al)--was identical with the storm and fertility god Hadad; it also appears in the form Ba?al Haddu. Scholars propose that, as the cult of Hadad increased in importance, his true name came to be seen as too holy for any but the high priest to speak aloud and the alias "Lord" ("Ba?al") was used instead, as "Bel" was used for Marduk among the Babylonians and "Adonai" for Yahweh among the Israelites. A minority propose that Ba?al was a native Canaanite deity whose cult was identified with or absorbed aspects of Adad's. Regardless of their original relationship, by the 1st millennium BCE, the two were distinct: Hadad was worshipped by the Aramaeans and Ba?al by the Phoenicians and other Canaanites.
Ba?al is well-attested in surviving inscriptions and was popular in theophoric names throughout the Levant but he is usually mentioned along with other gods, "his own field of action being seldom defined". Nonetheless, Ugaritic records show him as a weather god, with particular power over lightning, wind, rain, and fertility.[d] The dry summers of the area were explained as Ba?al's time in the underworld and his return in autumn was said to cause the storms which revived the land. Thus, the worship of Ba?al in Canaan--where he eventually supplanted El as the leader of the gods and patron of kingship--was connected to the regions' dependence on rainfall for its agriculture, unlike Egypt and Mesopotamia, which focused on irrigation from their major rivers. Anxiety about the availability of water for crops and trees increased the importance of his cult, which focused attention on his role as a rain god. He was also called upon during battle, showing that he was thought to intervene actively in the world of man, unlike the more aloof El. The Lebanese city of Baalbeck was named after Baal.
The Ba?al of Ugarit was the epithet of Hadad but as the time passed, the epithet became the god's name while Hadad became the epithet. Ba?al was usually said to be the son of Dagan, but appears as one of the sons of El in Ugaritic sources.[e] Both Ba?al and El were associated with the bull in Ugaritic texts, as it symbolized both strength and fertility. The virgin goddess ?Anat was his sister and sometimes credited with a child through him. He held special enmity against snakes, both on their own and as representatives of Yammu (lit. "Sea"), the Canaanite sea god and river god. He fought the Tannin (Tunnanu), the "Twisted Serpent" (B?n ?qltn), "Litan the Fugitive Serpent" (Ltn B?n Br?, the biblical Leviathan), and the "Mighty One with Seven Heads" (?ly? D.?b?t Ra?m).[f] Ba?al's conflict with Yammu is now generally regarded as the prototype of the vision recorded in the 7th chapter of the biblical Book of Daniel. As vanquisher of the sea, Ba?al was regarded by the Canaanites and Phoenicians as the patron of sailors and sea-going merchants. As vanquisher of Mot, the Canaanite death god, he was known as Ba?al R?pi?uma (B?l Rpu) and regarded as the leader of the Rephaim (Rpum), the ancestral spirits, particularly those of ruling dynasties.
From Canaan, worship of Ba?al spread to Egypt by the Middle Kingdom and throughout the Mediterranean following the waves of Phoenician colonization in the early 1st millennium BCE. He was described with diverse epithets and, before Ugarit was rediscovered, it was supposed that these referred to distinct local gods. However, as explained by Day, the texts at Ugarit revealed that they were considered "local manifestations of this particular deity, analogous to the local manifestations of the Virgin Mary in the Roman Catholic Church". In those inscriptions, he is frequently described as "Victorious Ba?al" (Aliyn or ?l?yn Ba?al), "Mightiest one" (Aliy or ?Aly)[g] or "Mightiest of the Heroes" (Aliy Qrdm), "The Powerful One" (Dmrn), and in his role as patron of the city "Ba?al of Ugarit" (Ba?al Ugarit). As Ba?al Zaphon (Ba?al ?apunu), he was particularly associated with his palace atop Jebel Aqra (the ancient Mount ?ap?nu and classical Mons Casius). He is also mentioned as "Winged Ba?al" (B?l Knp) and "Ba?al of the Arrows" (B?l ).Phoenician and Aramaic inscriptions describe B?l Krntry?, "Ba?al of the Lebanon" (B?l Lbnn), "Ba?al of Sidon" (B?l ?dn), B?l ?md, "Ba?al of the Heavens" (Ba?al Shamem or Shamayin), Ba?al ?Addir (B?l ?dr), Ba?al Hammon (Ba?al ?amon), B?l Mgnm.
Ba?al Hammon was worshipped in the Tyrian colony of Carthage as their supreme god. It is believed that this position developed in the 5th century BCE following the severing of its ties to Tyre following the 480 BCE Battle of Himera. Like Hadad, Ba?al Hammon was a fertility god. Inscriptions about Punic deities tend to be rather uninformative, though, and he has been variously identified as a moon god and as Dagan, the grain god. Rather than the bull, Ba?al Hammon was associated with the ram and depicted with his horns. The archaeological record seems to bear out accusations in Roman sources that the Carthaginians burned their children as human sacrifices to him. He was worshipped as Ba?al Karnaim ("Lord of the Two Horns"), particularly at an open-air sanctuary at Jebel Bu Kornein ("Two-Horn Hill") across the bay from Carthage. His consort was the goddess Tanit.
The epithet Hammon is obscure. Most often, it is connected with the NW Semitic ?amm?n ("brazier") and associated with a role as a sun god.Renan and Gibson linked it to Hammon (modern Umm el-'Amed between Tyre in Lebanon and Acre in Israel) and Cross and Lipi?ski to Haman or Kham?n, the classical Mount Amanus and modern Nur Mountains, which separate northern Syria from southeastern Cilicia.
Ba?al () appears about 90 times in the Hebrew Bible in reference to various gods. The priests of the Canaanite Ba?al are mentioned numerous times, most prominently in the First Book of Kings. Many scholars believe that this describes Jezebel's attempt to introduce the worship of the Ba?al of Tyre, Melqart, to the Israelite capital Samaria in the 9th century BCE. Against this, Day argues that Jezebel's Ba?al was more probably Ba?al Shamem, the Lord of the Heavens, a title most often applied to Hadad, who is also often titled just Ba'al.
1 Kings 18 records an account of a contest between the prophet Elijah and Jezebel's priests. Both sides offered a sacrifice to their respective gods: Ba'al failed to light his followers' sacrifice while Yahweh's heavenly fire burnt Elijah's altar to ashes, even after it had been soaked with water. The observers then followed Elijah's instructions to slay the priests of Ba?al, after which it began to rain, showing Yahweh's mastery over the weather.
The title ba?al was a synonym in some contexts of the Hebrew adon ("Lord") and adonai ("My Lord") still used as aliases of the Lord of Israel Yahweh. According to some scholars, the early Hebrews did use the names Ba?al ("Lord") and Ba?ali ("My Lord") in reference to the Lord of Israel, just as Ba?al farther north designated the Lord of Ugarit or Lebanon. This occurred both directly and as the divine element of some Hebrew theophoric names. However, according to others it is not certain that the name Baal was definitely applied to Yahweh in early Israelite history. The component Baal in proper names is mostly applied to worshippers of Baal, or descendants of the worshippers of Baal. Names including the element Ba?al presumably in reference to Yahweh include the judge Gideon (also known as Jeruba?al, lit. "The Lord Strives"), Saul's son Eshba?al ("The Lord is Great"), and David's son Beeliada ("The Lord Knows"). The name Bealiah ("The Lord is Jah"; "Yahweh is Ba?al") combined the two. However John Day states that as far as the names Eshba'al, Meriba'al, and Beeliada (that is Baaliada), are concerned it is not certain whether they simply allude to the Cannanite god Ba'al, or are intended to equate Yahweh with Ba'al, or have no connection to Ba'al.
It was the program of Jezebel, in the 9th century BCE, to introduce into Israel's capital city of Samaria her Phoenician worship of Baal as opposed to the worship of Yahweh that made the name anathema to the Israelites.
At first the name Baal was used by the Jews for their God without discrimination, but as the struggle between the two religions developed, the name Baal was given up by the Israelites as a thing of shame, and even names like Jerubbaal were changed to Jerubbosheth: Hebrew bosheth means "shame".
Eshba?al became Ish-bosheth and Meriba?al became Mephibosheth, but other possibilities also occurred. Beeliada is mentioned renamed as Eliada and Gideon's name Jeruba?al was mentioned intact but glossed as a mockery of the Canaanite god, implying that he strove in vain. Direct use of Ba?ali continued at least as late as the time of the prophet Hosea, who reproached the Israelites for doing so.
Brad E. Kelle has suggested that references to cultic sexual practices in the worship of Baal, in Hosea 2, are evidence of an historical situation in which Israelites were either giving up Yahweh worship for Baal, or blending the two. Hosea's references to sexual acts being metaphors for Israelite "apostasy".
Ba?al Berith ("Lord of the Covenant") was a god worshipped by the Israelites when they "went astray" after the death of Gideon according to the Hebrew Scriptures. The same source relates that Gideon's son Abimelech went to his mother's kin at Shechem and received 70 shekels of silver "from the House of Ba?al Berith" to assist in killing his 70 brothers from Gideon's other wives. An earlier passage had made Shechem the scene of Joshua's covenant between all the tribes of Israel and "El Yahweh, our god of Israel" and a later one describes it as the location of the "House of El Berith". It is thus unclear whether the false worship of the "Ba?alim" being decried is the worship of a new idol or the continued worship of Yahweh, but by means of rites and teachings taking him to be a mere local god within a larger pantheon. The Hebrew Scriptures record the worship of Ba?al threatening Israel from the time of the Judges until the monarchy. The Deuteronomist and the present form of Jeremiah seem to phrase the struggle as monolatry or monotheism against polytheism. Yahweh is frequently identified in the Hebrew scriptures with El Elyon, however, this was after a conflation with El in a process of religious syncretism.'El (Hebrew: ) became a generic term meaning "god", as opposed to the name of a worshipped deity, and epithets such as El Shaddai came to be applied to Yahweh alone, while Baal's nature as a storm and weather god became assimilated into Yahweh's own identification with the storm. In the next stage the Yahwistic religion separated itself from its Canaanite heritage, first by rejecting Baal-worship in the 9th century, then through the 8th to 6th centuries with prophetic condemnation of Baal, sun-worship, worship on the "high places", practices pertaining to the dead, and other matters.
Ba?al Zebub (Hebrew: ?, lit. "Fly Lord")[h] occurs in the first chapter of the Second Book of Kings as the name of the Philistine god of Ekron. In it, Ahaziah, king of Israel, is said to have consulted the priests of Ba?al Zebub as to whether he would survive the injuries from his recent fall. The prophet Elijah, incensed at this impiety, then foretold that he would die quickly, raining heavenly fire on the soldiers sent to punish him for doing so.Jewish scholars have interpreted the title of "Lord of the Flies" as the Hebrew way of calling Ba?al a pile of dung and his followers vermin, although others argue for a link to power over causing and curing pestilence and thus suitable for Ahaziah's question. The Septuagint renders the name as Baälzeboúb (?) and as "Ba?al of Flies" (? , Baäl muian). Symmachus the Ebionite rendered it as Beëlzeboúl (?), possibly reflecting its original sense.[i] This has been proposed to have been B'l Zbl, Ugaritic for "Lord of the Home" or "Lord of the Heavens".[j][k][l]
Outside of Jewish and Christian contexts, the various forms of Ba?al were indifferently rendered in classical sources as Belus (Greek: , Blos). An example is Josephus, who states that Jezebel "built a temple to the god of the Tyrians, which they call Belus"; this describes the Ba?al of Tyre, Melqart. In the interpretatio graeca, Ba?al was usually associated with Jupiter Belus but sometimes connected with Hercules.Herrmann identifies the Demarus or Demarous mentioned by Philo Byblius as Ba?al.
Ba?al Hammon, however, was identified with the Greek Cronos and the Roman Saturn (as the "African Saturn"). He was probably never equated with Melqart, although this assertion appears in older scholarship.
John Milton's 1667 epic Paradise Lost describes the fallen angels collecting around Satan, stating that, though their heavenly names had been "blotted out and ras'd", they would acquire new ones "wandring ore the Earth" as false gods. The "Baalim" and "Ashtaroth" are given as the collective names of the male and female demons (respectively) who came from between the "bordring flood of old Euphrates" and "the Brook that parts Egypt from Syrian ground". Similarly, "Baal" and derived epithets like "Baalist" were used as slurs during the English Reformation for the Catholic saints and their devotees.
And Elias was most surely of the messengers. He asked his people: 'Do you not fear [God]? Will ye call upon Baal and forsake the best of creators? God is your Lord and the Lord of your fathers, the ancients' But they rejected him, and they will certainly be called up [for punishment], except the sincere and devoted servants of God [among them], and we left [this blessing] for him among generations [to come] in later times, peace be upon Elias.