Qetesh
Qetesh (also Qadesh, Qedesh, Qetesh, Kadesh, Kedesh, Kadeš or Qades /ˈkɑːdɛʃ/) was a goddess who was incorporated into the ancient Egyptian religion in the late Bronze Age. Her name was likely developed by the Egyptians based on the Semitic root Q-D-Š meaning 'holy' or 'blessed,'[2] attested as a title of El and possibly Athirat and a further independent deity in texts from Ugarit.[3]
| Qetesh | |
|---|---|
heavenly goddess | |
.png.webp) A digital collage showing an image of Qetesh together with hieroglyphs taken from a separate Egyptian relief (the 'Triple Goddess stone') | |
| Symbol | Lion, snake, a bouquet of papyrus or Egyptian lotus, Hathor wig |
| Parents | Ptah or Ra[1] |
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Due to lack of clear references to Qetesh as a distinct deity in Ugaritic and other Syro-Palestinian sources, she is considered an Egyptian deity influenced by religion and iconography of Canaan by many modern researchers, rather than merely a Canaanite deity adopted by the Egyptians (examples of which include Reshef and Anat).[4][5]
Character
The functions of Qetesh in Egyptian religion are hard to determine due to lack of direct references, but her epithets (especially the default one, "lady of heaven") might point at an astral character, and lack of presence in royal cult might mean that she was regarded as a protective goddess mostly by commoners. Known sources do not associate her with fertility or sex, and theories presenting her as a "sacred harlot" are regarded as obsolete in modern scholarship due to lack of evidence.[6]
Her epithets include "Mistress of All the Gods", "Lady of the Stars of Heaven", "Beloved of Ptah", "Great of magic, mistress of the stars", and "Eye of Ra, without her equal".[7] A connection with Ptah or Ra evident in her epithets is also known from Egyptian texts about Anat and Astarte.[8][9]
Iconography
On a stele representing the deity, Qetesh is depicted as a frontal nude (an uncommon motif in Egyptian art, though not exclusively associated with her), wearing a Hathor wig and standing on a lion, between Min and the Canaanite warrior god Resheph. She holds a snake in one hand and a bouquet of lotus or papyrus flowers in the other.[10][11]
Origin
Early researchers attempted to prove Qetesh was simply a form of a known Canaanite deity, rather than a fully independent goddess. William F. Albright proposed in 1939 that she was a form of the "lady of Byblos" (Baalat Gebal), while René Dussard suggested a connection to "Asherat" (e.g. the biblical Asherah) in 1941. Subsequent studies tried to find further evidence for equivalence of Qetesh and Asherah, despite dissimilar functions and symbols.[12]
The arguments presenting Qetesh and Asherah as the same goddess rely on the erroneous notion that Asherah, Astarte and Anat were the only three prominent goddesses in the religion of ancient Levant, and formed a trinity.[13] However, while Ashtart (Astarte) and Anat were closely associated with each other in Ugarit, in Egyptian sources, and elsewhere,[14][15] there is no evidence for conflation of Athirat and Ashtart, nor is Athirat associated closely with Ashtart and Anat in Ugaritic texts.[16] The concept of Athirat, Anat and Ashtart as a trinity and the only prominent goddesses in the entire region (popularized by authors like Tikva Frymer-Kensky) is modern and ignores the large role of other female deities, for example Shapash, in known texts, as well as the fact El appears to be the deity most closely linked to Athirat in primary sources.[17][18] One of the authors relying on the Anat-Ashtart-Athirat trinity theory is Saul M. Olyan (author of Asherah and the Cult of Yahweh in Israel) who calls the Qudshu-Astarte-Anat plaque "a triple-fusion hypostasis", and considers Qudshu to be an epithet of Athirat by a process of elimination, for Astarte and Anat appear after Qudshu in the inscription.[19][20]
Modern egyptologists, such as Christiane Zivie-Coche, do not consider Qetesh to be a hypostasis of Anat or Astarte, but a goddess developed in Egypt possibly without a clear forerunner among Canaanite or Syrian goddesses, though given a Semitic name and associated mostly with foreign deities.[21]
In popular culture
Qetesh is the name given to the Goa'uld that once possessed Vala Mal Doran, a recurring and then regular character in Seasons 9 and 10, respectively of the science fiction television series Stargate SG-1.
Qetesh is also the name used in The Sarah Jane Adventures episode Goodbye, Sarah Jane Smith, and confirmed to be the humanoid species (also known as "soul-stealers") of Ruby White (the episode's villain) who feeds off excitement and heightened emotion and have stomachs that live outside their bodies.
Moreover is Qadesh, also called Qwynn, a character in Holly Roberds' fantasy novel "Bitten by Death", published in 2021.
See also
- Shala, a Mesopotamian goddess also depicted as nude and associated with the sky
- Queen of Heaven (Antiquity)
References
- I. Cornelius, Qudshu, Iconography of Deities and Demons in the Ancient Near East (electronic pre-publication), p. 1, 4
- Ch. Zivie-Choche, Foreign Deities in Egypt [in:] J. Dieleman, W. Wendrich (eds.), UCLA Encyclopedia of Egyptology, 2011, p. 5-6
- M. Krebernik, Qdš [in:] Reallexikon der Assyriologie und vorderasiatischen Archäologie vol. 11, 2008, p. 176
- S. L. Budin, A Reconsideration of the Aphrodite-Ashtart Syncretism, Numen vol. 51, no. 2, 2004, p. 100
- I. Cornelius, Qudshu, Iconography of Deities and Demons in the Ancient Near East (electronic pre-publication), p. 1: "a goddess by the name of Q. is not known in the Ugaritic or any other Syro–Palestinian texts"
- I. Cornelius, Qudshu, Iconography of Deities and Demons in the Ancient Near East (electronic pre-publication), p. 4
- "The "Holy One" by Johanna Stuckey". www.matrifocus.com. Archived from the original on 31 January 2008. Retrieved 19 March 2018.
- M. Smith, 'Athtart in Late Bronze Age Syrian Texts [in:] D. T. Sugimoto (ed), Transformation of a Goddess. Ishtar – Astarte – Aphrodite, 2014, p. 66
- K. Tazawa, Astarte in New Kingdom Egypt: Reconsideration of Her Role and Function [in:] D. T. Sugimoto (ed), Transformation of a Goddess. Ishtar – Astarte – Aphrodite, 2014, p. 110
- Ch. Zivie-Choche, Foreign Deities in Egypt [in:] J. Dieleman, W. Wendrich (eds.), UCLA Encyclopedia of Egyptology, 2011, p. 6-7
- I. Cornelius, Qudshu, Iconography of Deities and Demons in the Ancient Near East (electronic pre-publication), p. 1
- S. A. Wiggins, The Myth of Asherah: Lion Lady and Serpent Goddess, Ugarit-Forschungen 23, 1991, p. 384-386; 389
- S. A. Wiggins, The Myth of Asherah: Lion Lady and Serpent Goddess, Ugarit-Forschungen 23, 1991, p. 387
- M. Smith, 'Athtart in Late Bronze Age Syrian Texts [in:] D. T. Sugimoto (ed), Transformation of a Goddess. Ishtar – Astarte – Aphrodite, 2014, p. 49-51
- G. Del Olme Lete, KTU 1.107: A miscellany of incantations against snakebite [in] O. Loretz, S. Ribichini, W. G. E. Watson, J. Á. Zamora (eds), Ritual, Religion and Reason. Studies in the Ancient World in Honour of Paolo Xella, 2013, p. 198
- S. A. Wiggins, A Reassessment of Asherah: With Further Considerations of the Goddess, 2007, p. 57, footnote 124; see also p. 169
- S. A. Wiggins, A Reassessment of Tikva Frymer-Kensky's Asherah [in:] R. H. Bael, S. Halloway, J. Scurlock, In the Wake of Tikva Frymer-Kensky, 2009, p. 174
- S. A. Wiggins, Shapsh, Lamp of the Gods [in:] N. Wyatt (ed.), Ugarit, religion and culture: proceedings of the International Colloquium on Ugarit, Religion and Culture, Edinburgh, July 1994; essays presented in honour of Professor John C. L. Gibson, 1999, p. 327
- The Ugaritic Baal cycle: Volume 2 by Mark S. Smith, page 295
- The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts by Mark S. Smith - Page 237
- Ch. Zivie-Choche, Foreign Deities in Egypt [in:] J. Dieleman, W. Wendrich (eds.), UCLA Encyclopedia of Egyptology, 2011, p. 5-6
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