Chemosh

"Chemosh" redirects here. For other uses, see Chemosh (disambiguation).

Kamōš
Possible depiction of Kamōš as a warrior god on the Shihan stele
Canaanite	𐤊𐤌𐤔
Venerated in	Moab, Jordan
Major cult center	Qarīyōt
Equivalents
Greek	Arēs

Kamōš is an ancient Semitic deity whose existence is recorded during the Iron Age. Kamōš was the supreme deity of the Canaanite state of Moab and the patron-god of its population, the Moabites, who in consequence were called the "People of Kamōš". Kamōš is primarily attested from Moabite inscriptions and the Hebrew Bible.

Name

The name of Kamōš is attested in the Moabite language as 𐤊𐤌𐤔 (KMŠ), which was pronounced as Kamōš (/kaˈmoːʃ/).

The name of Kamōš is of yet uncertain origin, and it is unclear whether it was related to the name of the Eblaite deity 𒀭𒂵𒈪𒅖 (ᴰKamiš), or the Ugaritic divine name 𐎘𐎑𐎆𐎋𐎎𐎘 (ṮẒ-W-KMṮ), or an epithet of the Mesopotamian god 𒀭𒌋𒄥 (ᴰNerigal) which might have meant "bull," 𒀭𒅗𒄠𒈲 (ᴰKammuš).

According to one hypothesis which assumes that the names ᴰKamiš and Kmṯ, and Kamōš and ᴰKammuš were the same, the first two variants of the name might have been qattil-type substantival participles of B-stem and the latter two variants might have been qattul-type verbal adjectives of D-stem, both meaning "conqueror" and "subduer," thus being related to the Akkadian terms 𒅗𒈾𒋗/𒅗𒈾𒋙 (kanāšu) and 𒅗𒈠𒀀𒋙 (kamāšu)/𒅗𒈠𒋢 (kamāšu), meaning "to submit to an overlord or to a deity" and "to bend," as well as to the Old South Arabian term 𐩠𐩫𐩣𐩪 (hkms), meaning "to crush."

Kamōš is mentioned in the Hebrew Bible under the name כְּמוֹשׁ (Kəmōš, vocalized as: [kǝˈmoːʃ]), where the vowels were intentionally patterned after the Hebrew word בְּאֹשׁ (bəʾōš, lit. 'stench'). The Hebrew form Kəmōš was itself later Romanised as Chemosh (vocalized as: /ˈkiːmɒʃ/) in translations of the Bible, while the accurate pronunciation of the name of the god, reflecting the Moabite pronunciation Kamōš, is more accurately recorded in the Septuagint as Χαμως (Khamōs) and the Vulgate as Chamos.

History

Origins

The origin of the Moabite deity Kamōš is unclear, although he might possibly have been the same as the Bronze Age-period god from Ebla named 𒀭𒂵𒈪𒅖 (ᴰKamiš), whose existence has been attested from around c. 2300 BC, thus suggesting that Kamōš might have been an ancient Semitic deity. The significant gap between the attestation of the Eblaite Kamiš during the 23rd century BC and that of the Moabite Kamōš in the 9th century BC, with an absence of any reference to either of these deities in Amorite names from the 21st to the 15th centuries BC, nevertheless make this identification between Kamiš and Kamōš very uncertain.

Iron Age

In the 9th century BC, Kamōš was the principal god of the Canaanite kingdom of Moab, whose worship was characteristic of the Moabites. The cult of Kamōš appears to have been limited to the Moabites, and his name does not appear in contemporary Ancient North Arabian inscriptions.

During this period itself, Kamōš was identified with 𐤏𐤔𐤕𐤓 (ʿAštar), who was the Moabite adaptation of the North Arabian god ʿAṯtar, himself a form of the Semitic deity of the planet Venus, ʿAṯtar, in the combined form of 𐤏𐤔𐤕𐤓𐤊𐤌𐤔‎ (ʿAštar-Kamōš). The astral role of ʿAštar itself is attested by his mention along with the Moon-God Šaggar in the Dayr ʿAllā inscription, the subject of which is largely the Sun-goddess Šamāš, thus forming a triad of the Sun, Moon, and Venus similarly to the one attested in South Arabia, and suggesting a South Arabian religious influence in Moab.

During the 9th century BC, the kingdom of Moab had been subdued by its fellow Canaanite kingdom of Israel during the rule of the latter state's kings ʿOmrī and ʾAḥʾāb. The 9th century BC Moabite king Mōšaʿ, who ascended to the Moabite throne during the reign of Ahab, wrote in his inscriptions that the Israelites had been able to subdue Moab because Kamōš was angry with his people, that is the Moabites.

Mōšaʿ soon rebelled against Israelite suzerainty and embarked on an expansionist policy against the Israelites, which he carried out as holy war performed as a ritual to Kamōš. After Mōšaʿ had captured the Gadite city of ʿAṭārōt, he slaughtered all of its inhabitants as an accomplishment of a vow he had made to Kamōš and to the population of Moab, and he brought the warden of ʿAṭārōt, the Gadite chief ʾUrī-ʾEl, to Qarīyōt, where Mōšaʿ sacrificed him to Kamōš. When, following his capture of ʿAṭārōt, Mōšaʿ conquered the town of Nebo, he sacrificed the whole Israelite population of the town to ʿAštar-Kamōš, likely because of ʿAštar's function as an avenger deity who was invoked in curses against enemies, and he brought all the lambs of the sanctuary of Yahū, at Nebo to the sanctuary of Kamōš, where he sacrificed them to Kamōš.

Mōšaʿ recorded in his victory stela that he had built a high place dedicated to Kamōš in the citadel of the Moabite capital of Ḏaybān to thank the god for assuring his triumph in his military campaign against the Israelites.

Later periods

Kamōš was still worshipped after the Moabite kingdom came to an end, and his name was used as a theophoric element by individuals of Moabite descent living in Egypt and Babylonia. An Aramaic inscription from Al-Karak, and dated from the 3rd century BC, mentions Kamōš.

During the periods of Hellenistic and Roman rule in Moab, Kamōš was identified with the Greek god of war, Arēs, due to which Graeco-Roman records called the city of Rabbat Mōʾāb as Αρεοπολις (Areopolis), Αρσοπολις (Arsopolis), and Αρσαπολις (Arsapolis), all meaning "City of Arēs."

Legacy

Biblical

Kamōš is mentioned in the Hebrew Bible, where he is wrongly called the god of the Ammonites at one point, although he is later correctly referred to as לִכְמוֹשׁ֙ אֱלֹהֵ֣י מוֹאָ֔ב (Kəmōš ʾelohē Mōʾāb, lit. 'Kamōš, the God of Moab'), and later called שִׁקֻּ֣ץ מוֹאָ֔ב (šiqqūṣ Mōʾāb, the lit. 'abomination of Moab').

According to the Biblical narrative, the Israelite king Šalōmō introduced the cults of ʿAštart, Kamōš and Melkom in east Jerusalem for his foreign concubines, and the later Judahite king Yōʾšī-Yahū later destroyed the high places of this deities during his reform of the cult of his kingdom.

In the Books of Kings of the Bible, the Moabite king Mēšaʿ (Mōšaʿ in Moabite) is alleged to have sacrificed his own son to Kamōš on the wall of his city when faced with a difficult situation in war, after which Kamōš rewarded Mēšaʿ by immediately starting to destroy the kingdom of Israel. The claim that Mēšaʿ sacrificed his son to Kamōš has so far remained unverifiable and is not attested in any Moabite inscription.

The 6th-century BC Judahite prophet Yīrmi-Yahū later announced that Kamōš as well as his priests and his princes would be exiled.

Cult

Functions

Kamōš had a martial role, due to which the Moabite king Mōšaʿ called him the subduer of the enemies of Moab and ascribed to Kamōš his own military victories, and, due to his identification with 𐤏𐤔𐤕𐤓 (ʿAštar), who was the Arab deity of the planet Venus, Kamōš appears to also have had an astral aspect.

As the patron god of Moab, the Moabites believed that the anger of Kamōš against them would result in their subjugation, and his favour would ensure their independence and victory in war.

Based on the assumption that his name might have been the same as the epithet 𒀭𒅗𒄠𒈲 (ᴰKammuš) of the Mesopotamian god of the underworld, Nerigal, the Moabite god Kamōš might also have had a chthonic aspect.

Mesha Stele, erected c. 840 BC in honor of Kamōš

Temples

The main sanctuary of Kamōš in Moab was likely located in the important Moabite city of Qarīyōt, which is presently a site on a high hill where Iron Age I to II period Moabite remains, including potsherds, have been discovered. An inscription of the Moabite king Mōšaʿ mentions the existence of a 𐤁𐤕 𐤊𐤌𐤔 (Bēt Kamōš, lit. 'House (Temple) of Kamōš').

The Moabite king Mōšaʿ recorded in his victory stela that he had built a high place dedicated to Kamōš in the citadel of the Moabite capital of Ḏaybān to thank the god for assuring his triumph in a military campaign against the Israelites. Hence, Kamōš was referred to as 𐤊𐤌𐤔 𐤁𐤒𐤓𐤇𐤄 (Kamōš b-Qrḥh, lit. 'Kamōš dwelling in the citadel') in the inscription.

Mōšaʿ also claimed to have rebuilt the site of 𐤁𐤕 𐤁𐤌𐤕 (Bēt-Bāmōt), whose name means "House of High Places" and which is called בָּמֹ֣ות בַּ֔עַל (Bāmōt-Baʿal, lit. 'High Places of Baʿal') in Israelite texts such as the Hebrew Bible, thus suggesting that a sanctuary with seven altars existed at this place. This sanctuary's remains have however not yet been discovered, and it is unknown whether the cult of Kamōš was performed there.

Hypostases

Kamōš was equated with the Semitic high god 𐤀𐤋 (ʾĒl) in the personal name 𐤊𐤌𐤔𐤀𐤋 (Kamōš-ʾĒl), meaning "Kamōš is ʾĒl."

ʿAštar-Kamōš

Kamōš was identified with 𐤏𐤔𐤕𐤓 (ʿAštar), who was the Moabite adaptation of the North Arabian god ʿAṯtar, himself a form of the Semitic deity of the planet Venus, ʿAṯtar, in the combined form of 𐤏𐤔𐤕𐤓𐤊𐤌𐤔‎ (ʿAštar-Kamōš). The astral role of ʿAštar itself is attested by his mention along with the Moon-God Šaggar in the Dayr ʿAllā inscription, the subject of which is largely the Sun-goddess Šamāš, thus forming a triad of the Sun, Moon, and Venus similarly to the one attested in South Arabia, and suggesting a South Arabian religious influence in Moab.

In earlier scholarship from the late 19th century, ʿAštar-Kamōš was inaccurately considered to be an independent deity existing separately from Kamōš, and was identified as a form of the Canaanite goddess 𐤏𐤔𐤕𐤓𐤕 (ʿAštart), although the masculine form of ʿAštar in the god's name shows that ʿAštar-Kamōš was a male deity.

Iconography

The Al-Balu' Stele, depicting a god, possibly Kamōš, handing a scepter to a Moabite king wearing a Shasu headdress.

Kamōš was likely the masculine deity represented in the Baluʿa Stele, in which he is depicted as handing a sceptre to a Moabite king.

The masculine figure represented on a Moabite stele from Shihan wearing a shendyt and holding a spear might also have been a depiction of Kamōš.

Kamōš might also have been represented in Hellenistic period Moabite coins as an armed figure standing between two torches.

Rites

Human sacrifice

The Moabites considered human sacrifice to Kamōš to be necessary to obtain the favour of Kamōš in critical situations, as attested by those performed by the Moabite king Mōšaʿ.

One form of human sacrifice to Kamōš was performed by Moabite kings to thank him for the accomplishment of a vow made to him in a military context, that is, in exchange of the Moabites' victory in war, the enemy population defeated in the said war was killed in the name of Kamōš. This is attested when Mōšaʿ had embarked on a policy of conquest of Israelite territories in the 9th century BC, and he slaughtered all of the inhabitants of the Gadite city of ʿAṭārōt as an accomplishment of a vow he had made to Kamōš and to the population of Moab, and he brought the warden of ʿAṭārōt, the Gadite chief ʾUrī-ʾEl, to the temple of Kamōš in Qarīyōt, where Mōšaʿ sacrificed him to Kamōš.

Enemy populations defeated in war were also directly sacficied to Kamōš, such as when, following his capture of ʿAṭārōt, Mōšaʿ conquered the town of Nebo, he sacrificed the whole Israelite population of the town to ʿAštar-Kamōš, likely because of ʿAštar's function as an avenger deity who was invoked in curses against enemies.

The Hebrew Bible claims that Mōšaʿ sacrificed his own son to Kamōš on the wall of his city when faced with a difficult situation in war, after which Kamōš rewarded Mēšaʿ by immediately starting to destroy the kingdom of Israel. The claim that Mēšaʿ sacrificed his son to Kamōš has so far remained unverifiable and is not attested in any Moabite inscription.

Animal sacrifice

After Mōšaʿ conquered Nebo, he brought all the lambs of the sanctuary of Yahū, that is of an important god of his Israelite enemies, at Nebo to the sanctuary of Kamōš, where he sacrificed them to Kamōš.

Sanctuary building

Moabite kings built sanctuaries for Kamōš to thank him once they had obtained his favour, as attested in the victory stela of Mōšaʿ recording that he had built a high place dedicated to Kamōš in the citadel of the Moabite capital of Ḏaybān to thank the god for assuring his triumph in his military campaign against the Israelites.

As theophoric element

The name of Kamōš appears as a theophoric element in the name of several Moabite kings, such as 𐤊𐤌𐤔𐤉𐤕 (Kamōš-ayat or Kamōš-yaton), 𐤊𐤌𐤔𐤍𐤃𐤁 (Kamōš-nadab), and 𐤊𐤌𐤔𐤏𐤔 (Kamōš-ʿaśa), as well as in several Moabite personal names recorded in inscriptions, such as:

• 𐤊𐤌𐤔‎, romanized as: Kamōš, lit. '[the one of] Kamōš'
• 𐤊𐤌𐤔𐤀𐤋, romanized as: Kamōš-ʾĒl, lit. 'Kamōš is ʾĒl'
• 𐤊𐤌𐤔𐤀𐤓, romanized as: Kamōš-ʾūr, lit. 'Kamōš is [my] light'
• 𐤊𐤌𐤔𐤃𐤍, romanized as: Kamōš-dān, lit. 'Kamōš is strong' or lit. 'Kamōš has given justice'
• 𐤊𐤌𐤔𐤇𐤎𐤃, romanized as: Kamōš-ḥāsād, lit. 'Kamōš has shown loyalty [to me]'
• 𐤊𐤌𐤔𐤉𐤇𐤉‎, romanized as: Kamōš-yĕḥî, lit. 'Kamōš may live' or lit. 'O Kamōš, may it stay alive!'
• 𐤊𐤌𐤔𐤉𐤎𐤏, romanized as: Kamōš-yasūʿ, lit. 'Kamōš is [my] salvation'
• 𐤊𐤌𐤔𐤌𐤀𐤔, romanized as: Kamōš-mūʾaš, lit. 'Given by Kamōš'
• 𐤊𐤌𐤔𐤍𐤕𐤍, romanized as: Kamōš-nātān, lit. 'Kamōš has given'
• 𐤊𐤌𐤔𐤏𐤆, romanized as: Kamōš-ʿoz, lit. 'Kamōš is [my] protection'
• 𐤊𐤌𐤔𐤏𐤌, romanized as: Kamōš-ʿam, lit. 'Kamōš is the [divine] uncle'
• 𐤊𐤌𐤔𐤐𐤋𐤈‎, romanized as: KMŠ-PLṬ, lit. 'Kamōš has saved'
• 𐤊𐤌𐤔𐤑𐤃𐤒‎, romanized as: Kamōš-ṣādāq, lit. 'Kamōš is righteous' or lit. 'Kamōš has given justice')
• 𐤊𐤌𐤔𐤅𐤏, romanized as: Kamōš-šūāʿ, lit. 'Kamōš is [my] salvation'
• 𐤔𐤒𐤑𐤊𐤌𐤔‎, romanized as: Šiqquṣ-Kamōš

Sources

• Barton, George Aaron (1907). "Chemosh". In Adler, Cyrus; Deutsch, Gotthard; Ginzberg, Louis; Gottheil, Richard; Hirsch, Emil G.; Jacobs, Joseph; Kohler, Kaufmann; Rosenthal, Herman; Schechter, Solomon; Singer, Isidore; Toy, Crawford H.; Funk, Isaac K.; Vizetelly, Frank H.; Popper, William; Singer, Isidore (eds.). The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day. Vol. 4. New York City, United States; London, United Kingdom: Funk & Wagnalls. pp. 9-10.
• Beyer, Klaus (2011). "The Languages of Transjordan". In Gzella, Holger (ed.). Languages from the World of the Bible. Berlin, Germany: Walter de Gruyter. pp. 111–127. doi:10.1515/9781934078631.111. ISBN 978-1-934-07863-1.
• Lipiński, Edward (1975). Studies in Aramaic Inscriptions and Onomastics. Orientalia Lovaniensia analecta. Vol. 1. Leuven, Belgium: Leuven University Press. ISBN 978-9-061-86019-8.
• Lipiński, Edward (2000). The Aramaeans: Their Ancient History, Culture, Religion. Orientalia Lovaniensia analecta. Vol. 100. Leuven, Belgium: Peeters Publishers. ISBN 978-9-042-90859-8.
• Lipiński, Edward (2006). On the Skirts of Canaan in the Iron Age: Historical and Topographical Researches. Orientalia Lovaniensia analecta. Vol. 153. Leuven, Belgium: Peeters Publishers. ISBN 978-9-042-91798-9.
• Müller, H.P. (1999). "Chemosh". In van der Toorn, Karel; Becking, Bob; van der Horst, Pieter W. (eds.). Dictionary of Deities and Demons in the Bible. Boston, United States; Cambridge, United Kingdom; Grand Rapids, Michigan, United States; Köln, Germany; Leiden, Netherlands: Brill Publishers; William B. Eerdmans Publishing Company. pp. 186–189. ISBN 978-0-802-82491-2.
• Albertz, Rainer [in German]; Schmitt, Rüdiger (2012). Family and Household Religion in Ancient Israel and the Levant. Winona Lake, United States: Eisenbrauns. ISBN 978-1-575-06668-4.
• Weippert, Manfred [in German] (2010). "Mesa von Moab im Kampf mit Israel und Juda (9. Jahrhundert)" [Mesha of Moab in War Against Israel and Judah (9th century)]. Historisches Textbuch zum Alten Testament [Historican Textbook of the Old Testament]. Göttingen, Germany: Vandenhoeck & Ruprecht. p. 242-248. ISBN 978-3-647-51693-6.
• Weippert, Manfred [in German] (1997). "Moab". In Edzard, Dietz-Otto; Calmeyer, P.; Postgate, J. N.; Röllig, W. [in German]; von Soden, W.; Stol, M.; Wilhelm, G.; Frantz-Szabó, Gabriella (eds.). Reallexikon der Assyriologie und vorderasiatischen Archäologie (in German). Vol. 8. Berlin, Germany; New York City, United States: Walter de Gruyter. pp. 318–325. ISBN 978-3-110-14809-1.

External links

• Media related to Chemosh at Wikimedia Commons