Hubbry Logo
Al-LatAl-LatMain
Open search
Al-Lat
Community hub
Al-Lat
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Al-Lat
Al-Lat
Al-Lat
View on Wikipedia
from Wikipedia
al-Lat
Goddess of war, peace, combat, and prosperity
Al-Lāt with a palm branch and her lion from the Temple of Baalshamin in Palmyra, first century AD, Damascus, Syria
Major cult centerPalmyra, Iram,[1] Ta'if (according to Islamic sources)
SymbolLion, gazelle, crescent, cubic rock
RegionArabia
Genealogy
SiblingsAl-Uzza, Manat
Consort
ChildrenDushara (Nabataean tradition)
Equivalents
GreekAthena
RomanMinerva
CanaaniteAstarte, Atargatis
CarthaginianAllatu
Part of the myth series on
Religions of the ancient Near East
Pre-Islamic Arabian deities
Arabian deities of other Semitic origins

Al-Lat (Arabic: اللات, romanized: al-Lāt, pronounced [alːaːt]), also spelled Allat, Allatu, and Alilat, is a pre-Islamic Arabian goddess, at one time worshipped under various associations throughout the entire Arabian Peninsula, including Mecca, where she was worshipped alongside Al-Uzza and Manat as one of the daughters of Allah. The word Allat or Elat has been used to refer to various goddesses in the ancient Near East, including the goddess Asherah-Athirat. She also is associated with the Great Goddess.[3]

The worship of al-Lat is attested in South Arabian inscriptions as Lat and Latan, but she had more prominence in north Arabia and the Hejaz, and her cult reached as far as Syria.[4] The writers of the Safaitic script frequently invoked al-Lat in their inscriptions. She was also worshipped by the Nabataeans and was associated with al-'Uzza. The presence of her cult was attested in both Palmyra and Hatra. Under Greco-Roman influence, her iconography began to show the attributes of Athena, the Greek goddess of war, as well as Athena's Roman equivalent Minerva. According to Islamic sources, the tribe of Banu Thaqif in Ta'if especially held reverence to her.

In Islamic tradition, her worship ended in the seventh century when her temple in Ta'if was demolished on the orders of Muhammad.[5]

Etymology and name

[edit]

The most likely and most accepted etymology takes al-Lat to be the feminine form of Allah.[6] She may have been known originally as ʾal-ʾilat, based on Herodotus' attestation of the goddess as Alilat.[7] A folk etymology from Medieval Arab lexicographers derived the name from the verb latta (to mix or knead barley-meal). According to Ibn Abbas, Mujahid, and Ar-Rabi bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, the people remained next to his grave and worshiped him.[8][9] It has also been associated with the "idol of jealousy" erected in the temple of Jerusalem according to the Book of Ezekiel, which was offered an oblation of barley-meal by the husband who suspected his wife of infidelity. It can be inferred from al-Kalbi's Book of Idols that a similar ritual was practiced in the vicinity of the image of al-Lat.[6]

Al-Lat was used as a title for the goddess Asherah or Athirat.[10] The word is akin to Elat, which was the name of the wife of the Semitic deity El.[11] A western Semitic goddess modeled on the Mesopotamian goddess Ereshkigal was known as Allatum, and she was recognized in Carthage as Allatu.[12]

The goddess Allat's name is recorded as:[13][14]

  • 𐡄𐡍𐡀𐡋𐡕‎ (han-ʾIlat) in Imperial Aramaic;
  • 𐢀𐢑𐢞‎ (Allāt) in Nabataean Arabic;
  • 𐡠𐡫𐡶‎ (Allāt) in Palmyrene Aramaic;
  • ʾLT (ʾIlāt), H-LT (ha-Lāt), and LT (Lāt) in Safaitic;
  • 𐪁𐪉‎ (Lāt) in Dadanitic;
  • 𐪁𐪉‎ (Lāt) in Thamudic;
  • Ἀλιλάτ (Alilát) in Ancient Greek;
  • 𐩡𐩩 (Lāt) and 𐩡𐩩𐩬 (Lātān) in Sabaean;
  • أللاَّت ʾal-Lāt in Classical Arabic.

Attestations

[edit]

Pre-Islamic era

[edit]

Al-Lat was mentioned as Alilat by the Greek historian Herodotus in his fifth-century BC work Histories, and she was considered the equivalent of Aphrodite (Aphrodite Urania):[15]

The Assyrians call Aphrodite Mylitta, the Arabians Alilat [Greek spelling: Ἀλιλάτ], and the Persians Mithra.[16]

According to Herodotus, the ancient Arabians believed in only two deities:

Statue of al-Lat-Athena found in the temple of Al-Lat, Palmyra. Palmyra Archaeological Museum
2nd-century AD statue of al-Lat-Minerva from As-Suwayda, Syria. National Museum of Damascus

They believe in no other gods except Dionysus and the Heavenly Aphrodite; and they say that they wear their hair as Dionysus does his, cutting it round the head and shaving the temples. They call Dionysus, Orotalt; and Aphrodite, Alilat.[17]

Al-Lat was widely worshipped in north Arabia, but in South Arabia she was not popular and was not the object of an organized cult, with two amulets (inscribed "Lat" on one, "Latan" on the other) being the only indication that this goddess received worship in the area.[18] However, she seems to have been popular among the Arab tribes bordering Yemen.[18] She was also attested in eastern Arabia; the name Taymallat (a theophoric name invoking the goddess)[19] was attested as the name of a man from Gerrha, a city located in the region.[20]

From Safaitic and Hismaic inscriptions, it is probable that she was worshipped as Lat (lt).[4] In Safaitic inscriptions, al-Lat was invoked for solitude and mercy, as well as to provide well-being, ease and prosperity.[21] Travelers would invoke her for good weather and protection.[21] She was also invoked for vengeance, booty from raids, and infliction of blindness, and lameness to anyone who defaces their inscriptions.[21]

The Qedarites, a northern Arabian tribal confederation, seemed to have also worshipped al-Lat, as evidenced by a silver bowl dedicated by a Qedarite king, with the goddess' name inscribed on it.[22]

The Nabataeans and the people of Hatra also worshipped al-Lat, equating her with the Greek goddesses Athena and Tyche and the Roman goddess Minerva.[3] She is frequently called "the Great Goddess" in Greek in multilingual inscriptions.[3] The Nabataeans regarded al-Lat as the mother of the deities, and her family relations vary; sometimes she is regarded as the consort of Dushara and at other times as the mother of Dushara.[4] Nabataean inscriptions call her and al-'Uzza the "brides of Dushara".[23]

Remains of the temple of al-Lat, Palmyra, Syria

A temple was built for al-Lat in Iram of the Pillars, by the tribe of ʿĀd.[24] Al-Lat was referred to as "the goddess who is in Iram" in a Nabataean inscription.[1] She was also referred to as "the goddess who is in Bosra".[1] Perhaps a local Hijazi form of her attested in Hegra alongside Dushara and Manat was "Allat of 'Amnad".[1]

Al-Lat was closely related to al-'Uzza, and in some regions of the Nabataean kingdom, both al-Lat and al-'Uzza were said to be the same goddess.[4] John F. Healey believes that al-Lat and al-'Uzza originated as a single goddess, which parted ways in the pre-Islamic Meccan tradition.[4] Susan Krone suggests that both al-Lat and al-'Uzza were uniquely fused in central Arabia.[25]

Statue of an enthroned Arabian goddess or idol, probably Al-Lat, from Hatra, Iraq. second to third century CE. Sulaymaniyah Museum, Iraq

Al-Lat was also venerated in Palmyra, where she was known as the "Lady of the temple".[26] According to an inscription, she was brought into the Arab quarter of the city by a member of the Bene Ma'zin tribe,[27] who were probably an Arab tribe.[28][a] She had a temple in the city, which Teixidor believed to be the cultic center of Palmyrene Arab tribes.[26] The practice of casting divination arrows, a common divination method in Arabia, was attested in her temple; an honorific inscription mentioning "a basin of silver for [casting] lots (lḥlq)".[30]

By the second-century AD, al-Lat in Palmyra began to be portrayed in the style of Athena, and was referred to as "Athena-Allāt", but this assimilation does not extend beyond her iconography.[31] The Palmyrene emperor Vaballathus, whose name is the Latinized form of the theophoric name Wahballāt ("Gift of al-Lat"), began to use Athenodorus as the Greek form of his name.[32]

Islamic tradition

[edit]

In Islamic sources discussing pre-Islamic Arabia, al-Lat is attested as the chief goddess of the Banu Thaqif tribe.[33] She was said to be venerated in Ta'if, where she was called ar-Rabba ("The Lady"),[34][35] and she reportedly had a shrine there that was decorated with ornaments and treasure of gold and onyx.[36] There, the goddess was venerated in the form of a cubic granite rock.[33][12] The area around the shrine was considered sacred; no trees could be felled, no animal could be hunted, and no human blood could be shed.[37]

According to al-Kalbi's Book of Idols, her shrine was under the guardianship of the Banū Attāb ibn Mālik of the Banu Thaqif.[19] She was also venerated by other Arab tribes, including the Quraysh, and their children would be named after the goddess, such as Zayd al-Lat and Taym al-Lat.[19]

Al-Lat is also mentioned in pre-Islamic Arab poetry, such as in al-Mutalammis' satire of Amr ibn Hind:[38]

Thou hast banished me for fear of lampoon and satire.
No! By Allat and all the sacred baetyls (ansab)
thou shalt not escape.

Relief of the Arabian goddesses Al-Lat, Manat, and al-Uzza from Hatra, second century AD. Iraq Museum

A poem by the pre-Islamic monotheist Zayd ibn Amr mentions al-Lat, along with al-'Uzza and Hubal:[39]

Am I to worship one lord or a thousand?
If there are as many as you claim,
I renounce al-Lat and al-Uzza, both of them,
as any strong-minded person would.
I will not worship al-Uzza and her two daughters…
I will not worship Hubal, though he was our lord
in the days when I had little sense.

Al-Lat was also called as a daughter of Allah along with the other two chief goddesses al-'Uzza and Manat.[40][41][42][43] According to the Book of Idols, the Quraysh were to chant the following verses as they circumambulated the Kaaba:[44]

By al-Lat and al-'Uzza,
And Manat, the third idol besides.
Verily they are the gharaniq
Whose intercession is to be sought.

The word gharaniq was translated as "most exalted females" by Faris in his English translation of the Book of Idols, but he annotates this term in a footnote as "lit. Numidean cranes".[44]

According to Islamic tradition, the shrine dedicated to al-Lat in Ta'if was demolished on the orders of Muhammad, during the Expedition of Abu Sufyan ibn Harb, in the same year as the Battle of Tabuk[36] (which occurred in October 630 AD).[45] The destruction of the cult image was a demand by Muhammad before he would allow any reconciliation to take place with the tribes of Ta'if, who were under his siege.[46] According to the Book of Idols, this occurred after the Banu Thaqif converted to Islam, and that her temple was "burnt to the ground".[38]

In the al-Tabari's history the name of the Goodess is used by Abu Bakr. When Urwah ibn Masʽud indirectly insulted him by saying that Mohammeds Companions might desert him in the face of danger, he in turn to insulted him by saying "Go suck the clitoris of al-Lat! Would we flee and leave him?"[47], with clitoris sometimes translated as nipples. It is based on the proverb to suck someones mothers clitoris, also found in other sources of the time.[48]

Quran and Satanic Verses incident

[edit]
Main article: Satanic Verses

In the Quran, she is mentioned along with al-‘Uzza and Manat in Quran 53:19–22,[49] which became the subject of the alleged Satanic Verses incident,[50] an occasion on which the Islamic prophet Muhammad had mistaken the words of "satanic suggestion" for divine revelation.[51] Many different versions of the story existed (all traceable to one single narrator Muhammad ibn Ka'b, who was two generations removed from biographer Ibn Ishaq).[50] In its essential form, the story reports that during Muhammad's recitation of Surat An-Najm, when he reached the following verses:

Have you thought of al-Lāt and al-‘Uzzá
and Manāt, the third, the other?

— Quran 53:19–20

Satan tempted him to utter the following line:[50]

These are the exalted gharāniq, whose intercession is hoped for. (In Arabic تلك الغرانيق العلى وإن شفاعتهن لترتجى.)

Following this, the angel Gabriel chastised Muhammad for uttering that line, and the verses were abrogated with a new revelation:[52]

Are yours the males and His the females? That were indeed an unfair division!

— Quran 53:21–22

The majority of Muslim scholars have rejected the historicity of the incident on the basis of the theological doctrine of 'isma (prophetic infallibility i.e., divine protection of Muhammad from mistakes) and their weak isnads (chains of transmission).[51] Due to its defective chain of narration, the tradition of the Satanic Verses never made it into any of the canonical hadith compilations,[53] though reference and exegesis about the Verses appear in early histories, such as al-Tabari's Tārīkh ar-Rusul wal-Mulūk and Ibn Ishaq's Sīrat Rasūl Allāh (as reconstructed by Alfred Guillaume).[50]

The "Grinder" legend

[edit]

Various legends about her origins were known in medieval Islamic tradition, including one that linked al-Lat's stone with a man who grinds cereal (al-latt, "the grinder").[54] The stone was used as a base for the man (a Jew) to grind cereal for the pilgrims of Mecca.[55] While most versions of this legend place the man at Ta'if, other versions place him at either Mecca or 'Ukaz.[54] After the man's death, the stone, or the man in the form of a stone, was deified,[55] according to some legends after the Khuza'a drove the Jurhum out of Mecca, while other legends report it was Amr ibn Luhayy who deified the grinder.[54]

Michael Cook noticed the oddity of this story, as it would make al-Lat masculine.[56] Gerald Hawting believes the various legends that link al-Lat with that of al-latt, "the grinder", was an attempt to relate al-Lat with Mecca.[54] He also compared the legends to Isaf and Na'ila, who according to legend were a man and a woman who fornicated inside the Kaaba and were petrified.[55] These two stones representing the primordial couple (sic Adam & Eve the so called ancestors of the human race) most likely pre-existed this cautionary tale promulgated by Islam. Furthermore, Isaf and Na'ila played a central role in the Quraish and al-Khuza'a's ritual practice of hierogamy or 'sacred marriage' culminating in a communal wedding feast 'walima'. This joyful event took place every year during the mid-winter month of Dhu'l Hijjah on and around Mt. Arafat until the pair of baetyls were finally removed and placed at Jabal as-Safa'a and Jabal al-Marwah in Mecca.

Mythological role

[edit]

F. V. Winnet saw al-Lat as a lunar deity due to association of a crescent with her in 'Ayn esh-Shallāleh and a Lihyanite inscription mentioning the name of Wadd over the title of 'fkl lt.[4] René Dussaud and Gonzague Ryckmans linked her with Venus, while others have thought her to be a solar deity.[4] John F. Healey considers al-Uzza might have been an epithet of al-Lat before becoming a separate deity in the Meccan pantheon.[4] Redefining Dionysos considers she might have been a deity of vegetation or a celestial deity of atmospheric phenomena and a sky deity.[15] According to Wellhausen, the Nabataeans believed al-Lat was the mother of Hubal (and hence the mother-in-law of Manāt).[57]

It has been hypothesized that Allah was the consort of al-Lat, given that it is typical of deities in that area of the world to have consorts.[58]

Iconography

[edit]

In Ta'if, al-Lat's primary cult image was a cubic stone,[33] sometimes described as white in color.[59] Waqidi's mention of the 'head' (ra's) of ar-Rabba may imply that the image was perceived in human or animal form, although Julius Wellhausen resisted this implication.[59]

The Lion of Al-Lat, representing the goddess and her consort.

Early Palmyrene depictions of al-Lat share iconographical traits with Atargatis (when seated) and Astarte (when standing).[60] The Lion of Al-Lat that once adorned her temple depicts a lion and a gazelle, the lion representing her consort,[2] and the gazelle representing al-Lat's tender and loving traits, as bloodshed was not permitted under penalty of al-Lat's retaliation.[61]

Al-Lat was associated with the Greek goddess Athena (and by extension, the Roman Minerva) in Nabataea, Hatra, and Palmyra.[31][3] It seems that her identification with Athena was only a mere change in iconography,[31] and al-Lat's character noticeably softened the warlike Athena in places where she was equated with al-Lat.[62] One Nabataean relief of Athena-al-Lat depicts the goddess bearing both Athena and al-Lat's attributes.[62] The relief depicts the goddess in the style of Athena, but having a Nabataean religion stylized eye-betyl in place of the Gorgoneion.[62]

Al-Lat can also be identified with the Babylonian goddess Ishtar, with both of the deities taking part in prosperity, warfare, and later being linked to Aphrodite and Athena. The two's similarities also appeared in their symbols, as both were associated with lions, morning star,[63][64] and crescents.[65] Like Al-Lat, Ishtar's origin was of Semitic roots.

Modern relevance

[edit]

The Lion of Al-Lat statue that adorned her temple in Palmyra was damaged by the Islamic State of Iraq and the Levant (ISIL) in 2015 but has been since restored.[66] It now stands in the National Museum of Damascus, but it may be returned to Palmyra in the future.[66]

See also

[edit]

Explanatory notes

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Al-Lat

View on Grokipedia
from Grokipedia
Al-Lāt (اللات) was a prominent pre-Islamic of northern Arabia, attested through epigraphic and archaeological evidence spanning from the 5th century BCE to . Her name appears in , , and Nabataean inscriptions, often invoking her for protection in desert contexts, as found in rock carvings from Ramm and other arid regions. Worship sites included temples at , , Salkhad, and Ta'if, where her involved landscapes shaped by the desert environment. Depictions of al-Lāt frequently show her as an enthroned figure or warrior goddess, holding a , shield, or bow, with associations to lions symbolizing power, and syncretized with Greco-Roman or in Hellenistic-influenced from Syrian and Mesopotamian sites. Primary evidence includes dedicatory inscriptions in the Corpus Inscriptionum Semiticarum and Nabataean pantheon records from the 4th century BCE to 1st century CE, confirming her role alongside deities like . Her cult persisted under Roman influence, merging attributes of fertility, war, and prosperity, as evidenced by amulets and reliefs invoking her benevolence. Al-Lāt formed part of a revered triad with al-‘Uzzā and Manāt in pre-Islamic Arabian , though her individual prominence is highlighted in independent inscriptions predating Islamic references. Early Greek historian identified her as Alilat in the 5th century BCE, linking her to broader Semitic traditions. Archaeological remains, such as stelae and temple foundations, underscore a widespread cult emphasizing divine guardianship over nomads and settled communities.

Etymology and Origins

Linguistic Derivations

The name al-Lāt (اللات‎) derives from the Arabic al-ʾilāt, a feminine form signifying "the ," constructed analogously to Allāh from al-ʾilāh ("the "), with the definite article al- prefixed to the root ʾil- or ʾilāh denoting divinity. This etymology reflects a contraction common in pre-Islamic nomenclature for supreme deities, where the feminine ending -āt (or -at) marks gender, as seen in earlier Semitic attestations. In broader Semitic , al-Lāt connects to the Proto-Semitic feminine ʔil-at-, the counterpart to the masculine ʔil- ("" or ""), evidenced in ʾilt () and Akkadian iltu (), often denoting a consort or high female divine figure akin to the Canaanite ʾĒlāt, wife of the ʾĒl. The root ʾil- traces to Proto-Afroasiatic ʔil-, implying "" or "power," with feminine derivations emphasizing nurturing or fertile aspects in Northwest Semitic contexts. Ancient Greek sources, such as in his Histories (ca. 440 BCE), transliterate the name as Alílatē (Ἀλιλάτη), identifying her with and confirming the Arabian form's antiquity, while later Nabataean and Palmyrene inscriptions render it as Allat or ʾlt, preserving the core ʾil- element without the article in some dialects. Variations like Allatu appear in Mesopotamian texts, linking her to or protective goddesses, though these may represent syncretic adaptations rather than direct derivations. Scholarly consensus favors the "the goddess" interpretation over speculative ties to roots like lṭ ("to be hidden" or "moist"), due to insufficient epigraphic support for alternative etymologies.

Comparative Mythological Connections

In regions influenced by Hellenistic culture, such as , Nabataea, and , al-Lat underwent with the Greek goddess and her Roman counterpart , reflecting adaptations in and nomenclature amid Greco-Roman expansion into the . Inscriptions from these sites explicitly identify al-Lat with , often depicting her with warrior attributes like a , , and , while retaining Semitic cultic elements such as enthroned postures and lion associations. This fusion is evident in artifacts from , where al-Lat's temple sculptures blend local motifs with Athena's martial symbolism, suggesting a pragmatic merging for cultural rather than deep theological alignment. Al-Lat's attributes of protection, prosperity, and warfare parallel those of , who embodied strategic wisdom and defense, but al-Lat's emphasis on and maternal benevolence aligns more closely with broader Near Eastern mother goddesses like , a Syrian of and venerated in similar caravan cities. Comparative analyses of epigraphic evidence indicate that al-Lat's absorbed elements from Mesopotamian Allatu (an underworld consort linked to ), evolving into a more accessible sky and earth goddess in Arabian contexts, though direct lineage remains debated due to regional variations in worship. As part of the pre-Islamic Arabian triad with and Manat, al-Lat's role as the "mother" figure evokes triple goddess archetypes in other traditions, such as the Greek or Roman , where a senior deity oversees fate and abundance; however, Arabian inscriptions portray her less as a fateful arbiter and more as a patron of civic order and oaths, distinguishing her from purely deterministic parallels. This triad's structure facilitated comparisons to Venus-Aphrodite for al-Uzza's stellar aspects, indirectly framing al-Lat as a stabilizing maternal counterpart in Semitic pantheons.

Historical and Archaeological Evidence

Pre-Islamic Inscriptions

Inscriptions mentioning al-Lat appear in multiple pre-Islamic scripts across northern Arabia, the southern Levant, and adjacent regions, dating primarily from the 1st century BCE to the 3rd century CE, reflecting her role in nomadic and settled cults for protection, curses against desecrators, and temple dedications. These texts, often carved on rock faces, stelae, or amulets, invoke her alongside other deities like or , emphasizing her attributes as a guardian or bestower of prosperity. and examples predominate in nomadic from the Syrian and Jordanian deserts, while inscriptions from Nabataean, Palmyrene, and Hatrene contexts document urban temple worship. Safaitic inscriptions, etched by pastoral nomads in the Ḥarrah volcanic region of and northern between approximately the 1st century BCE and 4th century CE, frequently beseech al-Lat for material gains or safety. One such text pleads: "O Allat, (grant) booty and ransom to [personal name]," pairing her with invocations to other gods for tribal raiding success. These , numbering in the thousands overall, highlight al-Lat's prominence in religious expressions, often as a primary intercessor against misfortune. Thamudic E inscriptions from southern Jordan, such as one from Uraynibah West dated to the early CE, employ optative formulas like "(may) al-Lat [harm] NN," directing her wrath at potential vandals of the carving. This protective curse recurs in North Arabian epigraphy, underscoring al-Lat's judicial aspect in deterring interference with sacred or personal markers. Nabataean Aramaic inscriptions provide evidence of institutionalized worship, including a lengthy dedication from Salkhad in the Ḥawrān (, ca. CE) recording temple construction: "This is the house which Rwḥw son of Mlkw son of 'klbw son of Rwḥw built for al-Lat, lady of the place, mother of the gods of our lord the king." Here, al-Lat holds titles denoting local and divine maternity, linking her to royal patronage in Nabataean frontier cults. At in northern , Parthian-era inscriptions (ca. CE) associate al-Lat with monumental architecture; H367 credits King Sanatruq I with erecting her temple, integrating her into the city's pantheon of warrior deities. Palmyrene texts from her sanctuary (1st-3rd centuries CE) include dedicatory reliefs and a inscription blessing non-violent visitors: "Al-Lat [will bless] whoever does not shed blood [in the sanctuary]." These catalogued epigraphs reveal al-Lat's syncretic identification with or Allat-Belit, evidenced in over a dozen sanctuary finds. South Arabian attestations are sparser but confirmatory; a Hadramitic amulet from Shabwa (ca. CE) invokes "Latan (al-Lat)" alongside for protection, appearing in a formulaic amid mixed divine appeals. Such , drawn from diverse archaeological contexts, attests al-Lat's transversal appeal from nomadic supplications to civic dedications without implying uniform .

Excavated Sites and Artifacts

Excavations at the sanctuary of al-Lat in , , conducted by Polish archaeologists from 1974 to 1980, uncovered architectural fragments in greyish , including capitals and a enclosure, alongside ritual deposits. Further digs in 2005–2006 revealed a hoard of clay lamps, vessels, and coins inside the , dating primarily to the Roman period. A prominent artifact is the Lion of al-Lat, a 3.5-meter statue of a lion grasping a , originally mounted on the temple wall as a protective symbol; it was damaged by in 2015 but subsequently restored. A marble statue of al-Lat depicted in the guise of , modeled after Phidias's 5th-century BCE original, was excavated from the temple in 1975, reflecting Hellenistic influences on local worship. In , , the Temple of Allat, a well-preserved 2nd-century CE structure, has yielded limestone reliefs portraying al-Lat centrally with Manat and above a , emphasizing her and protective roles. Another relief from the site shows al-Lat in military attire, helmeted and spear in hand, beside an elderly male deity, dated to the 2nd–3rd centuries CE. Smaller portable artifacts include semi-circular amulets inscribed with invocations to al-Lat for protection, such as one bearing "Protection of Lat be upon Fari'at," recovered from pre-Islamic contexts in the . These findings, primarily from Parthian and Roman-era strata, attest to al-Lat's widespread cult across trade hubs like and .

Worship and Religious Practices

Primary Cult Centers

The principal cult center of al-Lāt in the central was situated in Ṭāʾif, where the was venerated by the Thaqīf through a large uncut block of white granite revered as her aniconic representation. This sanctuary served as a focal point for offerings and pilgrimage until its destruction in 630 CE, ordered by Muḥammad during the Expedition of Ṭāʾif to suppress polytheistic practices. Historical accounts, primarily from early Islamic chronicles, describe the idol as a cubic stone beside which rituals including preparation occurred, underscoring al-Lāt's role in local and protection cults among nomadic and settled Arab . In the Syrian desert oasis of , al-Lāt maintained a prominent temple established around 123–164 CE by the local devotee Taimarsu, positioned at the foot of Jabal al-Ḥusayniyyah within what later became the Diocletianic camp but predating it by centuries. Archaeological excavations reveal a enclosing the temple, accompanied by a monumental statue symbolizing guardianship, with the cult statue depicting al-Lāt in Greco-Roman style akin to , reflecting syncretic influences from Nabataean and Hellenistic traditions among Palmyrene Arab traders. Inscriptions and votive reliefs confirm her worship by tribes reliant on caravans, emphasizing domains of prosperity and warfare. Further evidence of al-Lāt's cult extends to Hatra in northern Iraq, where a 2nd-century CE parthian-style relief portrays her enthroned alongside al-ʿUzzā and Manāt, indicating shared triad worship in Mesopotamian-Arabian border regions. Temples or shrines at peripheral desert sites like Salkhaḍ in southern Syria and Wādī Ramm in Jordan also attest to her veneration in nomadic contexts, often linked to oases and trade routes, though these lack the monumental scale of Ṭāʾif or Palmyra.

Rituals, Offerings, and Priesthoods

The primary cult center of al-Lāt in Ṭāʾif featured a cubic block of white granite revered as her idol, maintained by the Banū Thaqīf tribe, who functioned as its hereditary custodians and performed priestly duties associated with the sanctuary. Worshippers from various tribes, including the Quraysh, undertook annual visitations and pilgrimages to the shrine, presenting offerings such as animal sacrifices—including she-camels—and valuable gifts to seek her favor for prosperity, protection, and fertility. These practices aligned with broader pre-Islamic Arabian rituals at idol shrines, where blood sacrifices were common to invoke divine intervention, though direct epigraphic evidence for al-Lāt specifically remains limited to dedicatory inscriptions implying votive gifts. Ancient testimony from in the 5th century BCE describes Arabian veneration of Alilāt (equated with al-Lāt) as involving offerings without , reserved instead for a war deity; this may reflect earlier nomadic customs before settled temple-based rites evolved. Later accounts indicate integration into Meccan circumambulatory chants during ḥajj-like processions, where al-Lāt was invoked alongside al-ʿUzzā and Manāt as exalted figures, potentially accompanied by barley porridge (sawīq) dedications, though such honors were subordinate to in the pantheon. The Thaqīf's role extended to ritual oversight, prohibiting unauthorized entry or interference with the idol, a function that persisted until the sanctuary's destruction circa 630 CE. No named individual priests are attested for al-Lāt's Arabian cult, but the Thaqīf tribe's collective guardianship—evident in their resistance to iconoclastic campaigns—suggests a tribal priesthood without formalized hierarchy akin to Mesopotamian or Levantine models, emphasizing communal rather than specialized clerical authority. Archaeological parallels from Nabataean and Palmyrene contexts, where al-Lāt received temple dedications and possibly libations, imply similar offerings of and votives, but these syncretic sites blend local Arabian practices with Hellenistic influences, limiting direct applicability to the Hejazi core.

Role in Pre-Islamic Arabian Theology

Associations with Other Deities

In pre-Islamic Arabian , al-Lat was primarily associated with al-ʿUzzā and Manāt, forming a triad of goddesses revered by the tribe of as daughters of the high god Allāh. This represented key aspects of fate, protection, and prosperity, with al-Lat often embodying fertility and abundance, al-ʿUzzā linked to war and , and Manāt governing destiny. Archaeological evidence, such as a relief from depicting the three together, underscores their interconnected worship across northern Arabian sites. Regional variations highlighted fluid identifications; in Nabataean territories, al-Lat was sometimes equated with al-ʿUzzā, treated as manifestations of a single mighty feminine divine power. This overlap reflects the syncretic nature of Semitic pantheons, where deities adapted to local emphases on warfare, love, and celestial bodies. Inscriptions from and surrounding areas attest to shared cult practices, including offerings for victory and oaths sworn jointly. Under Hellenistic and Roman influences, particularly in and the Syrian , al-Lat underwent with , the Greek goddess of wisdom and strategic warfare, adopting attributes like the and spear in . Greek inscriptions from the Ḥawrān explicitly fuse the two, portraying al-Lat- as a protector of cities and caravans. Similarly, Roman equivalents identified her with , evident in Damascene artifacts blending Arabian block-like statues with classical armored forms, signaling cultural exchange along trade routes by the 1st-3rd centuries CE.

Domains of Influence and Attributes


Al-Lat functioned primarily as a of , prosperity, and protection in pre-Islamic Arabian , with her influence extending across central and northern regions including Ta'if and . Inscriptions from graffiti and Nabataean dedications frequently invoke her for success in raids, , and well-being, indicating domains over martial victory and communal thriving. Scholarly analysis of these texts portrays her as a mediator between warriors and divine favor, rather than a strictly figure, though some associative links to abundance appear in prosperity-related oaths. Under Hellenistic and Roman influences, particularly in Nabataean Petra and Palmyrene contexts, al-Lat's attributes syncretized with those of Athena and Minerva, incorporating elements of strategic warfare, wisdom, and civic order. Epigraphic evidence from Palmyra equates her with Athena, as seen in bilingual inscriptions where she receives offerings for protection against enemies. Her iconography evolved to include martial symbols such as spears and shields, alongside lions representing ferocity and guardianship, evident in reliefs from Hatra and Palmyra dating to the 1st-3rd centuries CE. This adaptation reflects cultural exchanges rather than core Arabian traits, with primary pre-Islamic sources emphasizing her role in oaths for peace and combat outcomes over intellectual domains. Regional variations highlight al-Lat's attributes as tied to local needs: in Thaqif tribal worship near Ta'if, she embodied territorial sovereignty and economic prosperity through associations with cultivation and trade routes. Archaeological finds, including cubic stone representations possibly symbolizing stability and earth-bound abundance, underscore her foundational influence on agrarian and nomadic life, though direct cults lack robust inscriptional support compared to and prosperity motifs. These domains positioned her as a high-status intermediary , often paired with in invocations for comprehensive safeguarding.

Islamic Confrontation and Suppression

Quranic Condemnations

The explicitly references al-Lat in Surah An-Najm (53:19-23), a revealed around 615 CE, as part of a broader critique of pre-Islamic Arabian . In verses 19-20, it challenges the idolaters: "So have you considered al-Lat and al-'Uzza? And Manat, the third, the other?" These lines rhetorically question the legitimacy of venerating al-Lat, , and Manat—prominent goddesses associated with —portraying their worship as unfounded tradition rather than divine truth. Subsequent verses (53:21-23) intensify the condemnation, declaring these deities "nothing but names you have named—you and your ancestors—for which has sent down no authority." This asserts that al-Lat and her counterparts lack independent power or divine sanction, reducing them to human inventions that foster shirk (associating partners with ), the gravest theological error in Islamic doctrine. Traditional exegeses, such as Ibn Kathir's, interpret this as a direct refutation of idolatrous claims to intercessory roles for idols, emphasizing empirical absence of evidence for their efficacy beyond ancestral custom. The passage underscores monotheistic exclusivity by contrasting idol worship with God's sole agency in creation and judgment, warning that such practices stem from unchecked desires rather than revelation. No other Quranic verses name al-Lat directly, but the surah's context aligns with recurrent prohibitions against idol veneration (e.g., 21:52-54, echoing Abraham's rejection of idols), framing al-Lat's cult as emblematic of futile reliance on inanimate objects devoid of causal influence. This targeted dismissal aimed to dismantle the socio-religious prestige of al-Lat's sanctuaries in and Ta'if during early Muslim preaching.

The Satanic Verses Incident

The Satanic Verses incident, recorded in early Islamic biographical and exegetical traditions, describes an episode during the Prophet Muhammad's recitation of verses that would form 53:19-23, in which he reportedly inserted praise for the pre-Islamic goddesses , , and Manat as "high-flying cranes" (gharaniq) whose intercession and pagans alike could hope for. This addition, according to Ibn Ishaq's Sirat Rasul Allah (as transmitted by and others), occurred amid tensions with the tribe in around 615-617 CE, temporarily appeasing polytheist opponents by affirming the goddesses' elevated status as daughters of capable of mediating divine favor. The recitation prompted a rare joint by and , fostering brief religious harmony and easing persecution of early converts. The tradition holds that the angel soon corrected , revealing the interjected lines as satanic deception, leading to their immediate abrogation and replacement with verses explicitly rejecting the goddesses' divinity or intercessory power: "They are nothing but names you have named, you and your fathers; has sent down no authority for them." This event is linked to 22:52-53, which acknowledges that may cast suggestions into prophets' utterances, only for to annul them and reaffirm clear guidance, providing a scriptural rationale for such lapses. Accounts in al-Tabari's and historical compilations by detail multiple transmission chains (isnads) supporting the narrative, with variations emphasizing the Meccan context and the subsequent backlash upon retraction. While transmitted by respected early authorities like (d. 767 CE) and (d. 923 CE), the incident's historicity faced growing skepticism among later Sunni scholars, such as al-Alusi (d. 1854 CE), who dismissed it as incompatible with prophetic (isma) in conveying , arguing satanic would undermine the Quran's purity. Orthodox rejection intensified post-9th century, viewing the story as a fabricated or exaggerated rather than factual, though it persisted in Shi'i and some rationalist (Mu'tazili) circles. Academic scholarship, drawing on evidence and comparative of early texts, posits the tradition's widespread circulation in the first two Islamic centuries before theological marginalized it, suggesting a historical core reflective of Muhammad's pragmatic negotiations with rather than outright invention. In relation to al-Lat specifically, the incident underscores her prominence among the "daughters of Allah" triad, positioning her as a chief object of Meccan devotion whose brief acknowledgment highlighted tensions between emerging and entrenched polytheistic practices, ultimately catalyzing stricter Quranic repudiations of idol intercession.

Destruction of Sanctuaries

The principal sanctuary of al-Lāt, located in Ta'if and venerated by the Thaqīf tribe, was demolished in 630 CE following the tribe's submission to Muslim rule after the failed siege earlier that year. dispatched al-Mughīrah ibn Shuʿbah, along with Abū Sufyān ibn Ḥarb, to oversee the destruction of the idol, described in traditional accounts as a large uncarved white stone housed in a temple. The pair executed the order by breaking the idol and burning its remains with fire, an act reported in classical Islamic exegeses as fulfilling prophetic commands against . This demolition occurred in 9 AH (630–631 CE), marking the cessation of organized worship at the site. The destruction elicited no significant resistance from the newly converted Thaqīf, who had previously defended the sanctuary during but accepted under terms negotiated with . Islamic sources attribute the event to a deliberate of eradicating polytheistic symbols to consolidate monotheistic authority in Arabia, with al-Mughīrah later reporting the idol's inert response to attempts at defense. Subsequent prayers were offered at the site, and it was repurposed, underscoring the transition from pagan to Islamic use of sacred spaces. Smaller shrines dedicated to al-Lāt elsewhere in the were similarly targeted as expanded, though Ta'if's remained the most prominent cult center.

Iconography and Symbolism

Artistic Depictions

Artistic representations of al-Lat primarily survive from archaeological sites in , , and Nabataean regions, where Hellenistic and Roman influences shaped her iconography into a syncretic form blending Arabian attributes with those of or . She is frequently depicted as a standing or enthroned warrior goddess, helmeted and armed with a , , or , emphasizing her domains of protection and martial prowess. In 's Temple of al-Lat, a second-century AD statue portrays her in this Greco-Roman style, standing in martial attire. Reliefs from , dating to the second century AD, show al-Lat centrally flanked by her sister goddesses Manat and above a roaring lion, with al-Lat in elaborate military headdress and outstretched arms, symbolizing authority and divine assembly. These carvings, executed in , highlight her hierarchical prominence among the trio. Alternative iconographic traditions depict al-Lat seated between two lions, akin to Near Eastern deities like , underscoring her protective and fertile aspects through leonine guardians. A notable example is a bas-relief portraying her side-saddle on a dromedary, linking her to desert mobility and nomadic reverence. Prominent among associated monuments is the Lion of al-Lat from , a 3.5-meter from the early first century AD, depicting a clutching a at its paws, positioned as a sentinel before her temple entrance. This sculpture, weighing several tons, exemplifies her symbolic bond with lions as emblems of power and ferocity.

Associated Symbols and Motifs

![Lion of al-Lat from Palmyra][float-right] The lion served as a central symbol for al-Lat, embodying strength, , and her divine in pre-Islamic Arabian and Palmyrene . A prominent example is the monumental Lion of al-Lat statue, carved from in the early CE, standing 3.5 meters tall and weighing approximately 15 tonnes, excavated from her temple in . The lion was regarded as the goddess's consort, reflecting motifs of power and guardianship often integrated into her sanctuaries and reliefs across regions like and Arabia. Complementing the lion, the gazelle motif highlighted al-Lat's attributes of mercy and tenderness, frequently depicted in tandem with the lion to signify the balance between ferocity and compassion. In the Lion of al-Lat sculpture, a gazelle is shown clutched in the predator's jaws, symbolizing the prohibition of bloodshed within her sacred precincts under penalty of divine retribution, thus underscoring her role in fostering peace and prohibiting violence. This paired imagery appeared in various iconographic contexts, reinforcing al-Lat's dual nature as a warrior-protector and benevolent deity.

Scholarly Debates and Interpretations

Syncretism and Cultural Influences

In northern Arabian and Levantine regions exposed to Hellenistic and Roman influences, al-Lat underwent significant , becoming equated with the Greek goddess and her Roman equivalent, , particularly in Nabataea, , and . This identification is attested through inscriptions and iconography from the 1st century BCE onward, where al-Lat's depictions incorporate Athena's attributes, such as a crested helmet, , and spear, reflecting the adaptation of local Semitic deity forms to Greco-Roman artistic conventions. Early Greek observers, including in the 5th century BCE, initially likened al-Lat (as Alilat) to , the heavenly aspect of the goddess associated with fertility and celestial veneration, based on Arabian worship practices observed during Persian-era interactions. By the , however, the dominant syncretic overlay shifted to due to shared martial and protective domains, as al-Lat's role in warfare and prosperity aligned with the Greek warrior goddess; this is evident in Nabataean coinage and Palmyrene reliefs from the 1st–3rd centuries CE, where al-Lat appears enthroned with lions or in armored guise. Cultural exchanges via trade routes, such as those connecting and to Mediterranean ports, facilitated this blending, introducing Greco-Roman temple , sculptural styles, and mythological motifs into al-Lat's cult; in , for instance, al-Lat was elevated as a chief alongside the sun Shams, merging Arabian astral elements with Hellenistic solar . In central Arabian locales like Ta'if, where her cubic sanctuary stood, was minimal, preserving a more indigenous Semitic character tied to and oaths, though peripheral influences likely permeated through nomadic and mercantile networks by the 6th century CE.

Controversies Over Historicity and Nature

Al-Lat's historicity is well-supported by epigraphic and archaeological evidence spanning the first millennium BCE, including , , and Nabataean inscriptions that invoke her name in dedications for protection and prosperity, as well as Greek accounts such as ' description of Alilat as a prominent Arabian in the BCE. Temples dedicated to her, such as the sanctuary in Ta'if destroyed by Muslim forces in 630 CE, and reliefs from depicting her alongside al-Uzza and Manat, confirm her cult's material presence across northern Arabia and the . Scholarly consensus affirms her as a genuine pre-Islamic , with minimal debate over her existence; however, some researchers question whether references represent a singular pan-Arabian or disparate local cults unified retroactively by later sources. Debates on al-Lat's nature center on her attributes and possible astral associations, with evidence pointing to a multifaceted role encompassing , warfare, and communal rather than a narrowly defined domain. Inscriptions and , including motifs symbolizing martial prowess and acroterion statues in resembling , suggest with Hellenistic warrior goddesses, yet core Arabian traits emphasize her as a provider of abundance and safeguard against adversity. Etymologically, al-Lat derives from al-ilāt, the feminine form of al-ilāh ("the deity"), indicating a generic "" title rather than implying specific celestial ties, as argued in Susanne Krone's analysis of pre-Islamic nomenclature. A key controversy involves astral interpretations: F. V. Winnet proposed al-Lat as a based on crescent symbols in Lihyanite inscriptions and 'Ayn esh-Shallāleh reliefs, linking her to broader Semitic moon cults. This view has been contested by subsequent scholars, who note the 's common use in Arabian iconography without consistent lunar attribution and highlight her frequent pairing with solar deities like in Nabataean contexts, undermining a strictly lunar identity. Instead, causal analysis of dedicatory texts favors pragmatic functions—invocations for , victory, and oaths—over mythological astralism, with Islamic polemics exaggerating her as a mere idol potentially distorting pre-Islamic perceptions due to theological opposition. Further disputes trace possible Mesopotamian influences via Allatu (an figure), but epigraphic distribution supports indigenous Arabian origins evolving through trade and conquest.

References

  1. https://www.academia.edu/24737662/The_Goddesses_of_Pre_Islamic_Arabia_Al_L%C4%81t_Al_Uzz%C4%81_Man%C4%81t_
  2. https://jaha.org.ro/index.php/JAHA/article/view/932
  3. https://www.jstor.org/stable/25189307
  4. https://journals.uco.es/cco/article/download/14838/13248/29124
  5. https://journals.openedition.org/mythos/5538
  6. https://durham-repository.worktribe.com/OutputFile/1674949
  7. https://polonezbis.eu/en/projects/people-of-the-gods-the-worshippers-of-allat-and-atargatis-in-the-near-east/
  8. https://www.academia.edu/24737662/The_Goddesses_of_Pre_Islamic_Arabia_Al_L%25C4%2581t_Al_Uzz%25C4%2581_Man%25C4%2581t_
  9. https://scholarsarchive.byu.edu/etd/1277/
  10. https://nabataea.net/explore/culture_and_religion/gods/
  11. https://www.researchgate.net/publication/273264552_The_North_Arabian_Thamudic_E_Inscription_from_Uraynibah_West
  12. https://almuslih.org/wp-content/uploads/2024/12/Alpass-P-%25E2%2580%2593-The-Religious-Life-of-Nabataea-.pdf
  13. https://publication.doa.gov.jo/uploads/publications/124/ADAJ_1980_24-79-93.pdf
  14. https://www.academia.edu/116005148/Allat_and_the_Desert
  15. https://journals.openedition.org/syria/8914
  16. https://www.researchgate.net/publication/248820900_An_Inscribed_Amulet_from_Shabwa
  17. https://bazhum.muzhp.pl/media/texts/polish-archaeology-in-the-mediterranean/2008-tom-18/polish_archaeology_in_the_mediterranean-r2008-t18-s531-541.pdf
  18. https://www.academia.edu/111656959/Excavations_in_the_Allat_Sanctuary_2005_2006
  19. https://virtual-museum-syria.org/palmyra/the-lion-of-allat/
  20. https://www.bbc.com/news/magazine-35720366
  21. https://virtual-museum-syria.org/palmyra/statue-of-allat-athena/
  22. https://www.ancient-origins.net/news-history-archaeology/hatra-0016342
  23. https://www.worldhistory.org/image/10855/relief-of-al-lat-from-hatra/
  24. https://www.worldhistory.org/image/10861/goddess-al-lat-and-an-elderly-god-from-hatra/
  25. https://asia.si.edu/explore-art-culture/collections/search/edanmdm:fsg_S2013.2.339
  26. https://journeyingtothegoddess.wordpress.com/tag/white-stones/
  27. https://virtual-museum-syria.org/aleppo/bas-relief-of-the-goddess-allat-on-a-dromedary/
  28. https://www.patheos.com/blogs/amoderndayshair/2020/09/al-lat-the-pre-islamic-goddess-of-the-harvest-fertility-and-love/
  29. https://journals.openedition.org/syria/8914?lang=en
  30. https://pcma.uw.edu.pl/en/2018/09/05/le-sanctuaire-dallat-a-palmyre/
  31. https://colorsandstones.eu/2022/01/27/al-lat-camels-and-hatra/
  32. https://www.collectionscanada.gc.ca/obj/s4/f2/dsk2/ftp03/MQ64191.pdf
  33. https://www.answering-islam.org/Books/Tisdall/Sources/chap2.htm
  34. https://whitsonkeith.medium.com/detailed-analysis-of-pre-islamic-arabian-goddesses-al-lat-al-uzza-and-manat-c359302c3828
  35. https://worldhistoryedu.com/most-famous-pre-islamic-arabian-deities/
  36. https://islamicstudies.info/tafheem.php?sura=53&verse=19&to=23
  37. https://islamicstudies.info/towards.php?sura=53&verse=19&to=23
  38. https://qurangallery.app/topics/pagan-arab-goddesses-lat-uzza-manat-quran
  39. https://answering-islam.org/Green/satanic.htm
  40. https://global-watch-analysis.com/en/verites-historiques-sur-les-versets-sataniques-en-islam/
  41. https://hadithcriticblog.com/the-satanic-verses-incident/
  42. https://nes.princeton.edu/publications/orthodoxy-satanic-verses-early-islam
  43. https://answering-islam.org/Shamoun/satanic_verses.htm
  44. https://quran.worldofislam.info/tafsir/ibnkathir_web/53.50962.html
  45. https://www.soundvision.com/book/muhammad-religion-of-the-pre-islamic-arabs
  46. https://www.facebook.com/photo.php?fbid=187494096529345&id=100393185239437&set=a.102026361742786
  47. https://search.proquest.com/openview/678878f6ce20529e1cb02796be4a403c/1
Add your contribution
Related Hubs
User Avatar
No comments yet.