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Tanit or Tinnit (Punic language: đ€đ€đ€ TÄ«nnÄ«t (JStor)) was a chief deity of Ancient Carthage; she derives from a local Berber deity and the consort of Baal Hammon.The standard survey is: . An extensive critical review by G. W. Ahlström appeared in Journal of Near Eastern Studies 45(4), October 1986, pp. 311–314. As Ammon is a local Libyan deity, so is Tannit, who represents the Matriarchy aspect of Numidians society, whom the Egyptians identify as Neith and the Ancient Greece identify as Athena. She was the goddess of wisdom, civilization and the crafts; she is the defender of towns and homes where she is worshipped. Ancient North Africans used to put her sign on tombstones and homes to ask for protection her main temples in Thinissut (Bir Bouregba, Tunisia), Cirta (Constantine, Algeria), Lambaesis (Batna, Algeria) and Theveste (Tebessa, Algeria). She had a yearly festival in Antiquity which persists to this day in many parts of North Africa but was banned by Muammar Gaddafi in Libya, who called it a pagan festival.
Tannit was also a goddess of rain, in modern-day Tunisia, it is customary to invoke Omek Tannou or Oumouk Tangou ('Mother Tannou' or 'Mother Tangou', depending on the region), in years of drought to bring rain Similarly, Algerians and Tunisians refer to "Baali farming" to mean non-irrigated agriculture.Ottavo contributo alla storia degli studi classici e del mondo antico Arnaldo Momigliano - 1987 p240.
Several of the major Greek goddesses were identified with Tanit by the syncretic interpretatio graeca, which recognized as Greek deities in foreign guise the gods of most of the surrounding non-Hellene cultures as the Greek historians such as Herodotus, Apollodorus, Pausanias mention that Athena has ancient Ancient Libya origins in North Africa to Tanit herself as a goddess of strikingly similar aspects to Athena (Wisdom, War, Weaving..etc). Herodotus one of the most well known Greek historians who traveled throughout the region wrote about her the following:
Archeologists have recently also uncovered temples of Tannit dating back to the 4th century BC in the Azores dedicated to Tanit, archaeologists uncovered more than five Hypogeum type monuments (tombs excavated in rocks) and at least three âsanctuariesâ Protohistory, carved into the rock.
A shrine excavated at Sarepta in southern Phoenicia revealed an inscription that has been speculated to have connection between the goddesses Tanit and Astarte (Ishtar).. The inscription reads TNT TTRT, and could identify Tanit as an epithet of Astarte at Sarepta, for the TNT element does not appear in in Punic contexts (Ahlström 1986 review, p 314). Iconographic portrayals of both deities later become similar thanks to the influence of Carthage's trade empire across the mediterranean West to East.Manuel Salinas de FrĂas, El AfrodĂsion Ăros de Viriato, Acta Palaeohispanica XI. Palaeohispanica 13 (2013), pp. 257-271 I.S.S.N.: 1578-5386. The relation between both deities has been proposed to be hypostatic in nature, representing similar aspects of the goddesses.Julio GonzĂĄlez Alcalde, SimbologĂa de la diosa Tanit en representaciones cerĂĄmicas ibĂ©ricas, Quad. Preh. Arq. Cast. 18, 1997Guadalupe LĂłpez Monteagudo, MarĂa Pilar San NicolĂĄs Pedraz, AstartĂ©-Europa en la penĂnsula ibĂ©rica - Un ejemplo de interpretatio romana, Complurum Extra, 6(I), 1996: 451-470 In Carthage, Astarte another war goddess was worshipped alongside the goddess Tanit, the two deities are clearly not equal and one does not originate from the other. Although Tanit did not appear at Carthage before the 5th century BC, this shows her clear origins locally from North Africa. However it is well known that the Phoenician Astarte is a deity of wars of aggression, in direct contrast to Libyan Tanit which only goes to war in the defense of the civilization or the homeland where she is worshipped, called '
The temple of Juno Caelestis, dedicated to the City Protector Goddess Juno Caelestis, which was the Roman name for Tanit, was one of the biggest building monuments of Roman Carthage, and became a holy site for pilgrims from all North Africa and Spain.McHugh, J. S. (2015). The Emperor Commodus: God and Gladiator. (n.p.): Pen & Sword Books.
Tanit is often depicted while riding a lion or having a lion's head herself, showing her warrior quality, and is often naked or Toplessness, as a symbol of sexuality.MarĂn Ceballos, M. (1987) ÂżTanit en España? Lucentum NĂșm. 6 pg. 43-80 She is also depicted winged, possibly under the influence of of Isis. Her associated animal and plants are the lion, the dove, the palm tree and the rose. Another motif assimilates her to Europa, portraying Tanit as a woman riding a bull that would represent another deity, possibly El.
Some archaeologists theorized that infant sacrifices have occurred. Lawrence E. Stager, who directed the excavations of the Carthage tophet in the 1970s, believes that infant sacrifice was practiced there. Paolo Xella of the National Research Council in Rome summarized the textual, epigraphical, and archaeological evidence for Carthaginian infant sacrifice.
A detailed breakdown of the age of the buried children includes pre-natal individuals â that is, still births. It is also argued that the age distribution of remains at this site is consistent with the burial of children who died of natural causes, shortly before or after birth. Sergio Ribichini has argued that the Tophet was "a child necropolis designed to receive the remains of infants who had died prematurely of sickness or other natural causes, and who for this reason were "offered" to specific deities and buried in a place different from the one reserved for the ordinary dead". He adds that this was probably part of "an effort to ensure the benevolent protection of the same deities for the survivors." However, this analysis is disputed; Patricia Smith and colleagues from the Hebrew University and Harvard University show from the teeth and skeletal analysis at the Carthage Tophet that infant ages at death (about two months) do not correlate with the expected ages of natural mortality (perinatal).
In Kate Elliott's Spiritwalker trilogy, a romanticised version of Tanit is one of many deities commonly worshiped in a polytheistic Europa. The narrator, Catherine, frequently appeals to "Blessed Tanit, Protector of Women", and the goddess occasionally appears to her.
G. K. Chesterton refers to Tanit in his account of the Punic Wars, "War of the Gods and Demons" (a chapter of his book The Everlasting Man). Describing the cultural shock of foreign armies invading Italy when Hannibal crossed the Alps, Chesterton wrote:
In Margaret Atwood's The Blind Assassin there is an Epigraphy on a Carthaginian funerary urn that reads: "I swam, the sea was boundless, I saw no shore. / Tanit was merciless, my prayers were answered. / O you who drown in love, remember me."
In John Maddox Roberts's alternate history novel Hannibal's Children, in which the Carthaginians won the Second Punic War, one of the characters is Princess Zarabel, leader of the cult of Tanit.
Isaac Asimov's 1956 science fiction short story "The Dead Past" tells of Arnold Potterley, a professor of ancient history, who is obsessed with exonerating the Carthaginians of child sacrifice and tries to gain access to the Time viewer, a device which allows direct observation of past events. Eventually, Potterley's obsession with the Carthaginian past has far-reaching effects on the society of the present.
El mĂĄs famoso icono de la diosa pĂșnica representa, probablemente, a la diosa griega DemĂ©ter - the most famous iconic representation of the punic goddess probably represents the Greek goddess Demeter found in the Carthaginian necropolis of Puig des Molins, dated 4th century BC, housed in the Museum of Puig des Molins in Ibiza, Spain]]Carthagenians spread the cult of Tanit-Astarte to the Iberian Peninsula with the foundation of Gadir (modern day CĂĄdiz) and other colonies, where the goddess might have been also assimilated to native deities. Her worship was still active after the Roman conquest, when she was integrated with the Roman goddess Juno (along with elements from Diana and Minerva) in a goddess named Dea Caelestis, the same way Baal Hammon was assimilated to Saturn. Dea Caelestis retained Punic traits until the end of classical antiquity in the fourth century CE. Similarly, long after the fall of Carthage, Tanit was still venerated in North Africa under the , for her identification with Juno.
Iconography
Her symbol (the sign of Tanit), found on many ancient stone carvings, the symbol of Tannit, is a triangle representing the human body, surmounted by a circle representing the head, and separated by a horizontal line which represents the hands. Later, the trapezium was frequently replaced by an Triangle. The symbol is interpreted by Danish professor of Semitic philology F. O. Hvidberg-Hansen as a woman raising her hands. She is also represented by the crescent moon and the Venus symbol.
Rituals
Berber women's ritual in North Africa (Tunisia, Algeria and Morocco) evolved around healing fertility worship lamentation and life cycles, for Berber women these rituals are supposed to bring personal and communal satisfaction regarding: religious enactment, spirituality, emotional needs, reinforcement of family and social bonds, and achievement of pedagogical goals. These rituals may be public or private. An example of a public ritual is the right of Taghunja or tislit n unzar (bride of the rain). This is one of the oldest rights which seeks rain from the sky when the soil and agriculture are threatened by Drought and scarcity of water. The origin of this right goes back to an ancient tradition of gathering and singing in front of the Goddess Tanit to implore her to bring rain when water is scarce, the performance of this right changes from region to region but the difference is in this respect are small. A procession goes from Village to Village and from one saint's sanctuary to another carrying an effigy of a female, on the way the bride is splashed with water from Terraces and windows of houses, people give money gifts to the leader of the procession, the gathered money and food are used to prepare a big meal near a water spring or in a saint's sanctuary, usually on top of the hill.
Child sacrifice
The origins of Tanit are to be found in the pantheon of Ugarit, especially in the Ugaritic goddess Anat (Hvidberg-Hansen 1982). There is significant, albeit disputed, evidence, both archaeological and within ancient written sources, pointing towards child sacrifice forming part of the worship of Tanit and Baal Hammon.Markoe, p. 136
Archaeological evidence
Tophet is a Hebrew term from the Bible, used to refer to a site near Jerusalem at which Canaanites and Israelites who strayed from Judaism by practicing Canaanite idolatry were said to sacrifice children. It is now used as a general term for all such sites with cremated human and animal remains. The Hebrew Bible does not specify that the Israelite victims were buried, only burned, although the "place of burning" was probably adjacent to the place of burial. We have no idea how the Phoenicians themselves referred to the places of burning or burial, or to the practice itself.
Several apparent tophets have been identified, chiefly a large one in Carthage, dubbed the Tophet of Salammbó, after the neighbourhood where it was unearthed in 1921. (2025). 9782877753258, Publications de l'Université de Rouen et du Havre. ISBN 9782877753258 Soil in the Tophet of Salammbó was found to be full of olive wood charcoal, probably from the sacrificial pyres. It was the location of the temple of the goddess Tanit and the necropolis. Animal remains, mostly sheep and goats, found inside some of the Tophet urns, strongly suggest that this was not a burial ground for children who died prematurely. The animals were sacrificed to the gods, presumably in place of children (one surviving inscription refers to the animal as "a substitute"). It is conjectured that the children unlucky enough not to have substitutes were also sacrificed and then buried in the Tophet. The remains include the bodies of both very young children and small animals, and those who argue in favor of child sacrifice have argued that if the animals were sacrificed then so too were the children. The area covered by the Tophet in Carthage was probably over an acre and a half by the fourth century BCE, with nine different levels of burials. About 20,000 urns were deposited between 400 BCE and 200 BCE, with the practice continuing until the early years of the Christian era. The urns contained the charred bones of newborns and in some cases the bones of fetuses and two-year-olds. These double remains have been interpreted to mean that in the cases of stillborn babies, the parents would sacrifice their youngest child.
Cultural references
In Gustave Flaubert's historical novel SalammbĂŽ (1862), the title character is a priestess of Tanit. MĂątho, the chief male protagonist, a Libyan mercenary rebel at war with Carthage, breaks into the goddess's temple and steals her veil.
Given name
In modern times the name, often with the spelling Tanith, has been used as a female given name, both for real people and in fiction.
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External links
Categories: Carthaginian Mythology, Lunar Goddesses, War Goddesses, Fertility Goddesses, West Semitic Goddesses, Phoenician Mythology, Berber Goddesses, Astarte, Lion Goddesses, Juno, Virgin Goddesses, Mother Goddesses, Avian Humanoids, Cattle Deities, Venusian Deities, Planetary Goddesses, Child Sacrifice
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