دانلود کتاب The Early History of God: Yahweh and the Other Deities in Ancient Israel

This book is not an introduction to ancient Israel's religion or history, or to the Hebrew Bible. It shouldn't be your first book on the topic. (For your first book, try Who Wrote the Bible? by Friedman. In this book Smith will not review or attempt to prove source theory, Israel's Canaanite origins, and so on.) But it is about the evolution of Yahweh through his encounters with Canaanite deities on his way to becoming the "One God" of post-exhilic Judaism.Smith's thesis is that the development of monolatry (which preceeded monotheism) in Israel began with a process of convergence and differentiation. "Covergence," he writes, "involved the coalescence of various deities and/or some of their features into the figure of Yahweh" (7). And differentiation was the process of Israel rejecting its Caananite heritage, creating a separate identity (8).So, he writes, "The issue is not one of identifying the earliest instances of monolatry; rather, the old question of explaining monotheism becomes a new issue of accounting for the phenomenon of convergence, a stage in Israelite religion older than the appearance of monolatry" (197).The deity Yahweh apparently came to Israel from Edom or another southern location (Smith discusses this in another book, "The Origins of Biblical Monotheism"). He was incorporated into Israel's pantheon, which was Canaanite: it featured the deities El, Baal, Anat and Asherah prominently. Smith has a lot of experience with the Ugaritic texts, which record Canaanite religion similar to what Israel must have inherited, so he has the ability to find ways that Yahweh has taken over the features of Canaanite gods. (Unfortunately, no one knows what Yahweh was like before he came to Israel.)Smith naturally begins with Yahweh's convergence with El, which must have been complete by the time of the earliest texts: "there is no distinct cult attested for El except in his identity as Yahweh (35)." Then Smith examines the similarites between Ugaritic El and Biblical Yahweh, such as descriptions (aged patriarchal god with a heavenly court and a kindly disposition to humanity, and so on), epithets (Berit, Shaddai, Elyon), and iconography (bearded, enthroned).Next Smith turns to Baal. There was a transition at some point from Baal being worshipped alongside Yahweh without controversy, to a struggle between their cults, to the final emergence of Yahweh's cult alone. This transition included Yahweh's taking over Baal's imagery as storm god (which may not have been part of his Edomite character), bull, warrior and fertilizing deity. Smith analyzes material in Judges and the historical texts, concluding that the conflict must have arisen (or at least intensified) because of Ahab's and Jezebel's attempt to elevate a foreign god, Baal Shamem of the Phoenicians (distinct from Baal of Canaanite/Israelite heritage). Smith covers the ways that Yahweh's cult adopted Baal's epithets, iconography, descriptions and mythology in the process of replacing him. However, Smith admits that all the evidence indicates that Baal remained a popular deity to the end of the southern kingdom.In this chapter, Smith also looks at Yahweh's acquiring of Anat's martial imagery.Next, he turns to Asherah, where his analysis is probably most controversial. Smith acknowledges that most scholars believe some goddess, probably Asherah, was worshipped during the period of the monarchy; but he believes she may have been forgotten already by the period of the judges. Her symbolism was obviously incorporated into Yahweh's cult (and later purged from it). Smith focuses on textual analysis, not on the ubiquitous figurines that most scholars believe demonstrate popular Asherah worship. He points to various forms of plausible uncertainty--"Yet scholars have long suspected that these figurines represent Astarte, and given the maternal imagery for her in Phoenician, this is as plausile an identification as that with Asherah. Moreover, these figurines may not represent any deity (111)."A few scholars agree with Smith, but most continue to believe that Asherah was worshipped during that period. Moving on, Smith examines the ways that Yahweh's cult absorbed Asherah's. He analyzes gender language for Yahweh and comparison in this respect to other near eastern deities. He looks at the decline of anthropomorphic imagery in general for Yahweh. Finally, he also considers the figure of Wisdom as a continuation of many of Asherah's features in a way acceptable to monolatrous Yahwism.Smith next briefly looks at solar imagery applied to Yahweh, concluding that on the whole it was an inovation of the monarchy of Judah, under the influence of Egypt's New Kingdom. He also looks at the rejection of this imagery by some Biblical authors.A final chapter looks at transitions in some prominent Israelite cultic practices: the high places, practices associated with the dead, and the Molech sacrifice.All in all: a fine coverage of the covergence of Canaanite deities and Yahweh. The presentation of evidence in some places could be more well-structured, but that is only my opinion. Here is a good book on Israelite religion, suitable for undergraduate students with a little experience, or armchair scholars. (For serious scholars, of course, it is essential.)In addition to this book, Smith himself recommends Zevit's "The Religions of Ancient Israel." If you are considering this book or Smith's "The Origins of Biblical Monotheism," I recommend this one first.