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Daughters of Deity in the Bible and the Qur’anDavid Penchansky

University of St. ThomasSt. Paul, MN

Note: Translations of Surat-al-Najm and the Satanic Verses are my own. Other Qur’anic quotes are from Droge.

I have set out a strange task for myself, to examine goddesses in the religious texts of two monotheistic religions. I speak of not only goddesses, but goddesses who are God’s daughters.1 You will say that these traditions soundly rejected the idea of goddess worship, and youwould certainly be right. However, as I will demonstrate, it is always rejection with an asterisk.

The Book of Proverbs introduces the divine daughter, Hokmah,2 which is the Hebrew word for wisdom. The feminine ending of Hokmah suggested tothe early Israelite sages that she is a goddess of wisdom. In Proverbs 8 she speaks about herself and how Yahweh bore her.

When there were no depths, I was brought forth. . . (8:24)

That is the biblical divine daughter. The Qur’an mentions divine daughters in the fifty-third Sura, the Star Sura, Surat-al-Najm. It says:

Have you considered Lat, or Uzzah, or Manat, the third, the other?3 (19, 20)

These three, pre-Islamic, pan-Arabic goddesses, are offered, in the Sura, for the hearer’s/reader’s consideration.4 This paper focuses on

1 What might it mean to be “God’s daughter?” (1) They share in God’s divinityin some way; (2) They are important, powerful; (3) They are “softer” than God,so they offer an intermediary, a mediatrix; (4) they are a threat to monotheism..Some have suggested “Manat, the third, the oldest,” as an alternate meaning 3ההההההה 2According to the Book of Idols, she was in fact the oldest.4 An oddly defensive claim by Maududi understand the verse to say, “Have you ever considered rationally whether they could have even the slightest role in

the affairs of the Godhead of the earth and heavens? (p. 249). ُم ت�ُ ْ ي�� َأ ر ف� from َأ1

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the varied strategies for dealing with the ancient belief in goddessesin the Wisdom tradition of Israel and in the Star Sura in the Islamic tradition.

the root ى .to see, meaning in this form, “to form an opinion, to consider رَأSome translators (for theological reasons?) retain “see.”

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HOKMAH

I begin with the Israelite goddess Hokmah. The word translated “brought forth,”5 a birth word, evokes the writhing motions of a woman in childbirth.6 “When there were no depths I was brought forth.”7 Yahwehis divine parent, both father and mother.8 And in a later biblical book, Sirach, the writer quotes Hokmah: “I came from the mouth of the most High and covered the earth like a mist.” (24:3)9

Proverbs does not portray Hokmah as a mother-goddess like the Canaanite goddess Asherah (to whom Hokmah has been compared). Yahweh himself becomes the birth parent.10 Claudia Camp observes, “ . . . Theprocess of Yahweh’s conception, bearing and birth of Wisdom is here depicted without reservation.”11 Yahweh gives birth to wisdom and then

הההההההה 5ההה

6 The other words, qanani and nasakti may also be construed as birth words. See discussion in my Twilight of the Gods and Understanding Hebrew Wisdom. Lang carriesthe birth imagery further than many. He says: “While the creation of the material world can be referred to in terms of craftsmanship and building activities . . . Wisdom’s creation must be spoken of in personal terms: Wisdomwas “begotten [his translation of qana],” “fashioned” [nasaq] (as in the womb), and eventually “born.” Gods are not created as the world is created; they are begotten and born, not made [holati]. There is a qualitative difference between gods and the realm of the created.” (Lang, Wisdom, p. 77).Lang makes the observation, “She is not the product of the artisan’s skill, nor has she been conquered in battle to be made part of the ordered world. Rather, she has been born or brought forth by birth. Wisdom says of herself, ‘I was born (holati),’an expression used to refer to human birth. (Lang, Wisdom, p. 63)7 The word is used a second time in verse 25: “before the hills, I was brought forth. . . “ (Prov. 8:24, 25) Brown, Driver, Briggs, p. 297, from the word ההה, meaning to writhe. See Isaiah 26:17, 45:10, 51:2, Job 39:1, Psalm 90:2.8 Eve coming out of Adam’s chest is another example of the man giving birth tothe woman. It is not uncommon in ancient stories a divine father bears daughters who are goddesses. In Greek mythology, for instance, Zeus gives birth to Athena out of his head.9 Lang observes, “Within religious history there are several gods without mothers, and Wisdom may belong to these. . .Similarly, the Egyptian god Thoth . . . sprang from the head of Seth. Such paradoxical phenomena are labeled ‘male pregnancy’ and ‘male birth,’ ideas not entirely foreign to the Bible.” (Lang, Wisdom, p. 64-65).10 Day, Yahweh and the Gods, p. 67.11 Camp, Proverbs 82, 84.

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she, as a small child sits in rapt attention as Yahweh, her father, creates the universe.

. . . when he marked out the foundations of the earth, then I was beside him, like a [little child]12;and I was daily his delight,playing13 before him always, (8:29, 30)

Bernhard Lang observes, "To play before the head of household in this part of the world was to be part of the family. It speaks of deep intimacy."14

In Proverbs 8, Hokmah compares herself to the elemental forces present at the birth of the universe. Notice the verbs. The deep, the primal waters of creation are inscribed, the mountains are shaped, and the heavens are established.15 These others function as things for Hokmah to admire. What a contrast with these two verbs that describe Hokmah’s activity. She “plays,”16 and she “delights.”17 One might evensay that Yahweh created the universe to give delight to his young child.

Subsequently, the atmosphere in Israel became increasingly hostile to goddesses. However, Hokmah persists in the writing of successive generations of Israelite sages. In Ben Sira, she is the Torah, and

12 The NRSV and many others translate “master worker.” The word ‘amon, occurs here only in the Hebrew Bible. Through close cognates, interpreters have offered two definitions: “master worker,” and “little child, nursling.” The context, in which Hokmah builds nothing but plays before Yahweh, gives him delight, suggests little child as the superior understanding of the word. 13 The word הההההה הההההההה

.suggesting either children’s play or sexual play. This context clearly intends a child’s play הההה14 Lang, Wisdom, p. 78.15 The fountains abound in water. 16 According to Brown, Driver, Briggs, p. 965, the definitions are “laugh” or “play.” “Play” is further broken down to mean (a) to make sport; (b) jest; (c) play an instrument, singing, dancing, merry making; (d) children’s sport; (e) mock. A cognate word, sameq-cheth-qoph (as opposed to sin-cheth-qoph) is used to describe Isaac’s fondling of Rebekah.17 (from sin-ayin-ayin). Yahweh delights in her, and she in turn delights in humanity. See also Jeremiah 31:10: “Is Ephraim my dear son./ Is he the child I delight in.” She bridges in this word “delight” the human and the divine realm.Delight deeply connects her to both God and humanity.

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finds her home in Jerusalem.18 In the Wisdom of Solomon, she represents the creative force of deity, what theologians call hypostatization, a personified aspect of God:

For she is a breath of the power of God,And a pure emanation of the glory of the Almighty. . . (7:25-26)19

18 Sirach 2419 For she is a reflection of eternal light,/ A spotless mirror of the workingof God,/ And an image of his goodness. See also Baruch 3:9-4:1

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LAT, UZZA AND MANAT

In the Qur’an, the issue seems explicit and clear – one must choose between the goddesses whom the people worshipped in the time of ignorance,20 or the one true God; Nevertheless, one finds subtle undercurrents and traces of an older position. The two aforementionedlines in the Star Sura, bring these undercurrents to our attention:

Have you considered Lat and Uzza, and Manat, the third, the other? (53:19, 20)

I consider these figures first, in the context of pre-Islamic archaeological evidence; second, in the Star Sura and the larger Qur’anic context; and finally, in the context of early Islamic tradition, including the Satanic verses.

Pre-Islamic Archaeological Evidence

The worship of these goddesses was widespread geographically from Sinai in the West, to Syria in the North, spreading to all of Arabia.21

There were temples dedicated to them, and statues to represent them,22 and they left their stamp on many personal names found in ancient texts and inscriptions. We lack, unfortunately, any religious texts that narrate their stories.23 Greek historian Herodotus mentions Lat,24

and she has been compared to and identified with Aphrodite and Athena.25 Earliest references date to the fifth century BCE.26 According to Islamic tradition, Arabs worshipped the three goddesses in Mecca and neighboring towns. Muhammad’s tribe, the Quraish identified particularly with Uzza.27

20 Shepherd, p. 37.21 Winnett, p. 128; Robin, Encycl, p. 88.22 Power, p. 209.23 Robin, Encycl, p. 85.24 Rabinowitz p. 3. It appears as Aliyat in Herodotus.25 Winnett, p. 124; Bowersock, p. 20.26 Winnett, p. 115; Rabinowitz, p. 1.27 Bowersock, p. 20. These three names appear significantly in epigraphical evidence from early Arabian and Nabatean archaeological sites. They represented the names of goddesses worshipped in that region through large tracts of its history. However, there is no real consensus on what these goddesses might represent. Uzza is regarded by some as the Arabian Aphrodite. From etymology of names, Manat – death, Uzza – strength, and Lat –

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The Star Sura and the Larger Qur’anic Context

After the above quoted lines, a new voice in the Sura breaks in and responds incredulously –

[The literal translation is] Is it to you the male and to him [presumably God] the female? (53:21)

I understand the verse to mean:

How can you covet male children for yourselves while you ascribe to God these daughters, Lat, Uzza, and Manat?

I consider some aspects of this argument later in the paper, but for now please note that the Sura presents Lat, Uzza, and Manat as putatively God’s daughters.

Ancient Israel developed towards a single, all-consuming absolute monarch as its image of deity. That would leave little room for a figure such as Hokmah. Islam condemns shirk, the comparing of God with any created thing.28 That would prohibit traffic with goddesses.

Yet Hokmah persists, but in such a way, that she did not challenge theofficial monotheistic position. She became a symbol and a way of speaking about God. By contrast, in the Qur’an, following the introduction of the three goddesses, the Sura emphatically rejects anyconsideration of them. It piles on the reasons: First because they are female:

[It asks] Is it the male for you, and for him [God] the female?

[and then observes] That is indeed an unfair division. (24, 25)

goddess (Al-Lat – “the goddess,” the feminine version of Al-lah, “the god.) Perhaps at some point Lat’s actual name was hidden, replaced by this generic name). They are major female deities in the region. Some interpreters argue that they are unimportant gods in the region, and that is why Muhammad thoughtit a small concession.28 Ahmad p. 534 shirk . .. .Shi’a. .. no Shi’a of any school has ever acceptedthe satanic verses incident. [other reason for rejection] isnads . . . goes back to an eyewitness. . . [a. .. The incident is not cited in any canonical hadith collection. . . basis of recurrent transmission; Shepherd, p. 37.

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[The second reason] . . . because they are [quote] “names you have named,” (v. 23),

The Sura claims that the names Lat, Uzza and Manat have no substance behind them; [the third reason] because God does not authorize their intercession, (23); [the fourth reason] those who do not believe in the hereafter are the ones who give female names to angels (v. 26); and finally, because it asks for help that God has already provided:

And indeed guidance has come to them from their Lord. (v. 23)

Other places in the Qur’an also address this issue of divine daughters, without using these three names. Similarities of language and concern suggest that when they speak of Allah’s daughters or female angels, they too refer to Lat, Uzza, and Manat:29

[from Sura 43:] Or has he taken (for Himself) daughters from whatHe creates, and singled you out with sons? . . . Yet they have made the angels . . . females. (43:15-19)

[And from Sura 17] Has your Lord distinguished you with sons and taken (for Himself) females from the angels? Surely you speak a dreadful word! (17:40)

[from the sixteenth:] And they assign daughters to God . . . andto themselves (they assign) what they desire.30 When one of them is given news of a female (child), his face turns dark and he chokes back his disappointment. (16:56-58)31

The Qur’an would not have railed against such beliefs unless they werewidespread. So what would compel people to seek out these three? What kind of help did people hope to derive from Lat, Uzza and Manat? In verse 26, it says:

29 Burton, “High,” p. 255; Ahmed, “Satanic,” p. 254.30 See discussion of desire below: Sura 53:3, 23, 24.31 [and from the thirty-seventh] Does your Lord have daughters while they havesons? Or did We create the angels female while they were witnesses? (37:149-150); Does the Sura accept the values stated in the question? Does the versethink that women are of less value, or is it just showing up the hypocrisy of preferring male children and female gods.

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And how many angels in heaven do not prevail in their intercession at all, with the exception of those few for whom it pleased God to will it? (26)

This verse addresses people who looked to these three goddesses for intercession.32 According to this, even the angels (presumably the male ones) fail as intercessors most of the time. The verse means, “how can you suggest that these goddesses can provide you with effective representation to God, when even the angels in heaven rarelyprevail in these efforts.”33

Early Islamic Tradition

Two centuries after the death of the Prophet, Ibn al-Kalbi wrote the Book of Idols, a compendium of pre-Islamic gods, goddesses, and religious practices.34 In it, he describes a chant heard in Mecca while the worshippers circled the Ka’bah:

I swear by35 Lat and Uzza,And Manat, the third36 the other.

Indeed they are the exalted goddesses [ ق�� رَأن� gharaniqu]37 غ�

Whose intercession is to be sought. (p. 17)38

32 that is, as a means by which humans brought their cases/their needs to God.Hoffman, p. 551; Shepherd, p. 37Robin, Encycl, p. 87.33 Other Suras also address the rarity of angelic intercession. For example:[Sura 2, the Cow Sura] Who is the one who will intercede with Him, except by His permission? (2:255)[Sura 39] Or have they taken intercessors instead of God? Say: . . . Intercession (belongs) to God altogether. (39:43-44)34 Winnett, p. 114; Robin, Encycl, p. 92..

35 The verses begin with the “oath-taking و.” I translate v. 1 “I swear by thefalling star.”36 The online translation adds “idol.” “third idol besides.”37 The online English translation translates it “exalted women.” A variation

uses ة� ق� رَأن� .feminine ending ,غ�رى 38 خ� ُِ َألُأ ة� ال�ث! اة� َأل�ث! ث م� ى و ّ وَأل�لُأت�ِ وَأل�عرى ت�ُْرج/ هن4ّ ل اع�ت� ف ن4 ش�! ق�ُ َأل�ُعلى وَأ> ي� هن4ّ َأل�ع رَأي� ن� ا> ف�

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Note that the first two lines are nearly identical with verses 19 and 20 of the Star Sura.39 The Book of Idols portrays the Meccans seeking thesethree goddesses for intercession. Al-Kalbi reports that the Quraish called them “the daughters of Allah.40

The Satanic Verses

An ancient Islamic narrative gives a context for these unusual verses in the Star Sura, offers an explanation why they might reproduce a part of this older pre-Islamic chant. The earliest accounts of this story actually pre-date the Book of Idols.41 The narrative, of which I am

39 “Have you considered” is replaced by the oath formula و – See v. 1.40 Either the idea of a bird is first, in which case women and goddess are

called ة� ق� ي� رَأي� .[gharaniqatu] because they in some way resemble or invoke sea birds غ�

However, ة� ق� ي� رَأي� [gharaniqatu] conveys nothing to the modern reader, and has غ�

conveyed nothing for over a millennium. .” ة� ق� ي� رَأي� [gharaniqatu] does not occur غ�in the Qur’an. The word is used in pre-Islamic poetry. From them, definitions range from sea-bird (heron or crane), women, or goddesses. With

the further descriptor َأ ل�على, [al-‘ula] we get “high flying bird,: “high born women,” or “high (flying) or exalted goddesses.” [as cited in Al-Kalbi] Al-Tabari,Jami’ al-Bay’dn fi Tafsir al-Qur’an, Cairo, 1323-1330, vol. xxvii, pp. 34-36. Alsoi, F.V. Winnett, “The Daughters of Allah,” in The Moslem World, vol. xxx 1940), pp. 113-130. See Winnett, p. 116 for other sources for this phrase.41 “. . . the reports of the Satanic verses incident to the late 1st and early 2nd centuries; in other words, to what seems to have been the earliest period of systematic collection and organization of historical memory materials in the Muslim community.” Ahmed, “Satanic,” p. 258. “. ..all the 1st/early 2nd century reports are agreed that the Prophet uttered the Satanic verses.” Ibid,p. 262.

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about to give an eclectic summary, appears in many texts42 in the firsttwo centuries of Islam, spread widely throughout the region.43

The story begins when the Prophet publically recites the Star Sura. After verses 19 and 20, (“Have you considered Lat, and Uzzah, and Manat. . . ?”), he includes the two verses I previously mentioned:

These are the exalted goddesses [ق� َأل�على رَأن� gharaniqu] to be ,غ�sought for intercession.

Western scholars know these lines as the Satanic Verses, because in most versions of this story, Satan influenced the Prophet to say these words.44 There were political implications in the use

42 Maududi p. 54; This is a list of the sources that have the narrative Tabariin his Tafsir (838-923)Sa’d’s Tabaqat (biography) Ibn Saʿd Muhammad b. Saʿd (d. 230/845); Al-Wahidi Asbab al-NuzulIn the Maghazi (also refers to biography) of Musa ibn Uqba Mūsā b. ʿUqba al-Asadī (d. 141/758)In the Hadith collections of Ibn Abi Hatim,; Ibn al-Mundhir; Ibn Marduwayh; Al-Tabarani 260 AH (873 CE) and lived until 360 AH; Following narrators: Muhammad ibn Qays; Muhammad ibn Ka’b al-QuraziUrway ibn al-Zubayr; Abu Salih; Abu al-Aliyah; Sa’id ibn Jubayr ahhak; Abu Kakibn ‘Abd al-Rahman ibn ‘Abbas, the only one among the Companions said to doso.Qurtubi – Spain, 13th century, Jami is from the Arabic name for the tafsir.; Tabari – 9th through 10th century.Maududi, p. 55 quote from Ibn Hajar [wiki 14th-15th century] “leading scholar of the Hadith” (p. 54. The chains of narrators of this report, except the one by Sa’id ibn Jubayr are either weak or interrupted. However, the sheer numerousness of the chains of narration ofthe report suggests that there is some basis to the report.43 Ahmad p. 533 Q 53:19 . .. from almost every Qur’an commentator of note in the first two centuries of the hijira . . . ira-maghazi.. the incident also appears in the respective Works transmitted in the first two centuries . .. [list of sources] . . . standard element in the memory of the early Muslim community about the life of Muhammad. . . Tabari. . .al-Thalabi. . . strong objections . . .early as the fourth/tenth century . . .superhuman qualities ofMuhammad44 Possible sources mentioned in the story (from Maududi, p. 54) Satan; the prophet’s devising; he spoke in his sleep; he spoke sarcastically, to negate their power; as a rhetorical question expecting a no answer; from an unbeliever imitating the Prophet’s voice. See also Winnett, p. 129.

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of these two lines as well.45 This was a time when the Quraish tribe mercilessly persecuted the small band of Muslims. When theProphet sanctioned the goddesses’ intercession, the Quraish joined Islam. By acknowledging the goddesses, the Prophet made it easier for the Quraish to submit. So at the final call for prostration at the end of the Sura,

[quote] Prostrate yourselves before God and serve him, (verse 62)

. . . all the Quraish prostrated with the Prophet and the Islamiccommunity.46

However, that evening, the angel Gabriel appeared to the Prophet and said, “What is this that you have done? You have repeated before the people words that I never gave you.”47 He immediately removed the offending verses. As a result, the Quraish began to persecute the Islamic community again.

For the first 200 years or so, Muslims knew the story and used it as akey to understand the Star Sura.48 The story is consistent with biblical portrayals of prophets. In the Hebrew Bible, prophets commonly experience such momentary confusion about their prophetic voice.49 Sometimes the prophet doubts the voice.50 Sometimes they

45 Burton “High” p. 246 “When he had reached this verse, the devil suggested to Mahomet an expression of thoughts which had long possessed his soul; and put into his mouth words of reconciliation and compromise such as he had been yearning that God might send unto his people, namely: These are exalted Females/ And verily their intercession is to be hoped for.” Burton “High” . . . They make intercession with Him for us.” See Sura 17 which Maududi (p. 53) translates, “they had all but tempted you away from what we have revealed to you that you may invent something else in our name. . . you might have inclined. . . Had you done so they would have taken you as their trusted friend.46 “the Prophet is portrayed by the Quran as being over-concerned to win over Quraysh. . .” Ahmed, “Satanic,” p. 270.47 Burton, “High,”p. 247.48 Burton, “High,” p. 250; “Thus the satanic verses incident seems to have constituted a standard elelemtn in the memory of the early Muslim community about the life of Muhammad.” Ahmed, Encycl. p. 63349 1 Kings 1350 Jeremiah 20

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mistake their own passion for the voice of God. Sometimes the messagecomes from an evil spirit.51 The biblical God tolerates these prophetic missteps, but hates willful false prophecy uttered to gain the approval of the powerful.

Regarding the Prophet in Islam, Mohammad Ahmed observes:

Modern scholarship has long recognized that . . . the early Muslims perceived Muhammad as human and fallible, and it was onlylater . . .that a superhuman image emerged of Muhammad being immune to sin and error.52

When the Islamic community increasingly distanced itself from the Semitic prophetic tradition, they began to question the Satanic Versesnarrative.

Most commonly, Islamic scholars argued against the narrative that the story lacks the proper pedigree – that is, its chain of witnesses did not pass muster among the medieval Islamic scholarly community.53 However, the main motivation appears to be theological. Sayyid Maududi, a conservative 20th century cleric and interpreter, states a common contemporary position: “To accept the report [the Satanic 51 1 Kings 2252 Ahmed, “Satanic,” p. 268 This is the full quote: “Modern scholarship has long recognized that the early Muslim historical memory material reflects the fact that the early Muslims perceived Muhammad as human and fallible, and that it was only later, along with the spread of the dovct4rine of ‘ismat al-anbiya’ and its establishment as a principle of Islamic orthodoxy, that a superhuman imageemerged of Muhammad being immune to sin and error.” Burton says (“High,” p. 249, “The inflexible monotheism normally attributed to the Prophet’s message was not so central to is as is often supposed. “. . . it was hardly possible for the exemplar of the Law to be allowed to err himself.” Ahmed, “Satanic,” p. 2. “The Satanic verses reports illustrate three related themes that are present in the early Muslim historical memory literature on the life of Muhammad.: Muhammad’s fallibility; the progressive development of Muhammad’s understanding of his Prophethood and mission; and Muhammad’s struggle, while in Mecca, to hodl fast to the Divinely ordained purpose of his Prophethood.” Ahmed, “Satanic,” p. 268.53 Ahmed, Encycl, p. 534; “First, the incident contradicted the theological principle of infallibility in the transmission of Divine Revelation, thereby calling into question the integrity of the text of the Qur’an. Second, the isnads of the reports which narrated the incident were insufficient in Hadith methodology for the narratives to be validated as true.” Ahmed, “Satanic,” p.3.

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Verses narrative] means there is no strong basis for belief in any of the teachings of Islam.”54

THE DESIRE FOR GODDESSES

When the Israelite sages became less tolerant of goddesses, they developed a strategy to co-opt and reinterpret Hokmah. They made her a symbol of Torah, or of God’s creative power. By contrast, the Qur’an rejects as false even the names of these goddesses.55 However, it does acknowledge their attraction.56 First, the Sura introduces theProphet as one who “does not speak out of desire” (v. 3). 57 The Sura then observes that the people seek the three goddesses for intercession because it satisfies their desire.

. . . they follow nothing but speculation and what the soul desires.58 (v. 23)

Finally, the Sura asks:

Or do you think people should get whatever they desire? (24)59

The expected answer is, “No, of course not.”

Therefore one ought not turn to goddesses for intercession even in thepresence of desire.60

54 Maududi, Towards Understanding, p. 55. Burton says that “Muhammad’s reported conduct on this occasion would have given the lie to the whole of his previousprophetic activity.” (p. 248 “High”).55 See also Sura 7:71, 12:40.hawa ه�وى 5657 “. . . the fact of the Prophet’s taking words suggested to him by Satan as being Divine Revelation is presented as arising directly from the Prophet’s misplaced desire which, in turn, is clearly influenced by the harsh circumstances.” Ahmed, “Satanic, p. 263.58 Same word as verse 3.59 Using here a different word, ى من .ت��60 I explain the merging and blending of “goddess” and “angel” because

1) It is the easiest, most plausible explanation of the overlap of female angel (names), Lat Uzza and Manat, and intercession in the Sura

2) The Qur’an refers to Satan as an angel in one place and something different (Jinn) in a different place. This is a precedent and subsidiary example of how the terms were more fluid in the early years of Islam than they would be subsequently

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The Sura rejects these goddesses, of course. However, it recognizes that the wider community does tend to desire female gods. It is in this context, the Sura presents its prophet as desireless, free from the desire to call upon these female names for intercession.61

The Wisdom tradition in Israel dealt with this desire differently. Ittoo had to adapt to a climate that was increasingly less tolerant of divine figures distinct from Yahweh. So for them Hokmah became a literary conceit, receiving paeans to her virtues at a time when no one took her seriously. The Israelite effort to placate the desire for goddesses fails, because later sages render her two-dimensional and ideological.

CONCLUSION

Earlier, Western scholars said that the Satanic Verses narrative wouldhave so troubled the first generation of Muslims [which it does at present] that these early Muslims could not possibly have made up sucha tale.62 However, the fact is that for the first two centuries of Islam, many Muslims knew the story and it did not trouble them in the least.63

3) A similar overlap takes place in the Hebrew Bible with the Bene Elohim.In the Sura, the three goddesses Lat, Uzza and Manat are the same as the angels with female names in verse 23, and angels attempting to gain audience with God for purpose of intercession in verse 26.61 However, the Sura, accompanied with the enveloping Satanic Verses tradition, suggests that at least for a moment, the Prophet himself felt drawnby the goddesses.62 They thereby conclude that the story is historical. See Burton, “High,” p.248 quoting Laetans, “the story was inconceivable, because were it true, it would give the lie to the Prophet’s whole revelation.” Ahmed, “Encycl. P. 535[quote from Peters] “This is the indubitably authentic story – it is impossible to imagine a Muslim inventing such an inauspicious tale.” “[It] would not merely have given the lie to all his previous claims to be a genuineprophet, but would certainly have finished him for the future.” (Burton, “High,” p. 254) See also Bell, p. 317, Burton, “High,” p. 247; [Quote from Muir]: “it is hardly possible to conceive how the tale, if not in some shape or other founded in truth, could ever have been invented.” Ahmed, “Satanic,” p. 563 Because of the profusion of sources for the story, and no kickback until 200 years afterwards. “. . . they did not view the incident as inauspicious.”

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Do not mistake what I am saying. No part of the tradition seeks to rehabilitate the Satanic Verses themselves.64 In every ancient versionof the story, the Prophet ultimately rejects the Satanic Verses.65 In no version did Muhammad concoct the story to achieve political ends. Nor did he willfully turn over the Sura to evil spirits. No version condemns the prophet. On the contrary, Tabari66 and others suggest that God intended this verse in Surat-al-Hajj (the 22nd Sura) to comfort the Prophet, because he feared God’s chastisement for his error:67

We have not sent any messenger or any prophet before you, except that, when he began to wish, Satan cast (something) into his wishful thinking.68 But God cancels what Satan casts, (and) then God clearly composes His verses . . . (22:52)69

According to this, one could envision God taking out the Satanic Verses and replacing them with verses 21-28 of the Star Sura as presently constituted,70 because they refute the pre-Islamic chant reported by Al Kalbi. The Satanic Verses narrative highlights the integrity of the Prophet, who does not allow concern for his reputation to prevent him from correcting the error. It also speaks of the integrity of the revelation, that God would send an angel to make sure that it was right.71 It portrays the process by which the

Ahmed, Encycl, p. 53564 Burton, “High,” p. 25765 In some, the Prophet realizes it by himself, but in most versions Gabriel corrects him.66 Tabari, vol. 1, pp. 1192-1196. See Burton, “High,” p. 249.67 “Muhammad is portrayed as being under pressure, confused, and unaware of the import of his act.” Ahmed, “Satanic,” p. 264.68 This “wishful thinking” might tie in with the Prophet’s desire to heal the breech between the Muslims and his tribe. (Burton, “69 “Surely they almost tempted you away from what We inspired you (with), so that you might forge against Us (something) other than it, and then they wouldindeed have taken you as a friend, 74 And had We not made you (stand) firm, you would almost have been disposed toward them a little.” (17:73-74) See also Burton, “High,” p. 258; Burton, “Abrogation,” p. 5 [online].70 See Burton, “Abrogation,” p. 6 [online] who recounts stories from Qurtubi about verses being given and then withdrawn; Burton, “High,” p. 265. 71 Sura 22 implies that the Prophet out of passion opened himself up to Satan casting words into his head. 80 the Prophet turns away from a blind man to seek more socially advantageous connections. Whether or not he could have made such a serious theological error is not in my purview. Whether or not

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Prophet, the Quraish, and the Islamic community tooled out what they would take from their past, and what they would leave behind and reject.72 The Sura included part of the chant (verses 19,20) to serve as trace of a strongly held belief now passing away, like a broken monument standing in mute reminder of past glories.

We might imagine that goddesses found it difficult among the ancient Israelites and the early Muslims. It forced them to compete in a population increasingly dominated by a single deity. Many gods accepted demotion and became messengers or servants in the divine court. Many dropped their customary honorifics, and became angelic messengers, devils, satans, and jinn. On top of that, the goddesses faced the increasingly monotheistic universe that was also increasingly patriarchal and masculine.73 In Israel, many of the goddesses went underground, accepting worship and petition from secretgatherings, mostly women.

However, in Israel, Hokmah retained her title through many divine purges, by virtue of her importance to the wisdom tradition and the sages. In the Qur’an, goddesses did not fare so well. One bare mention, two verses in the Star Sura, and then the opening closes up again.

Islam has taken over much from earlier religious practice.74 It linkedthose practices to older narratives about righteous monotheists, such as Abraham. However, intercession by Lat, Uzza, and Manat became a bridge too far, too big a stretch for the new religion. Nevertheless,for one tiny moment at least, a small constituency within the Islamic community considered it.75

Satan could have successfully impersonated God’s voice to the Prophet is outside the scope of this study. 72 The Sura itself asks: “Have you considered the three goddesses?” No one inlater Islam would ever ask a question in that way, on that topic. Later commentators try to make the question mean, “Have you considered how absurd are these goddesses.” The question is studiously neutral. Its very neutralitysets itself apart from later Islamic orthodoxy. 73 Austin, p. 19.74 Power, p. 204; Austin, p. 19.75 It is likely that the original constituency of having female angels (presumably the same as having female names for angels) might have been in theIslamic community itself. If, as the Satanic Verses narrative attests, that

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might at some point have seemed reasonable or possible, even to the Prophet. It seems likely that it was a live topic of debate for a time within the Islamic community. Very quickly, the Muslim community cleaned up the Arabic pantheon, now populated by angels, devils, jinn, but only one God, and no female angels.

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