Religion in Ancient Yemen

 Religion in Ancient Yemen through Symbolic Images on Ancient Yemeni Sculptures, Friezes, and Inscriptions

Religion in ancient Yemen was the center of people's lives. Ancient Yemenis linked every aspect of their lives to the deity, whom they believed was present everywhere, and whose presence was not limited to temples alone.

From this perspective, it becomes clear that religion in ancient Yemen was not at all pagan. The evidence for this is that ancient Yemenis did not depict the deity in any form of imagery or statues. Similarly, the theory that "ancient Yemeni religion was an astronomical religion represented by celestial bodies and planets such as the moon, the sun, and the star Venus" (based on the similarity between the names of deities in Mesopotamia and the names of deities in ancient Yemen) is based on the interpretation of the meanings of animal forms and other symbolic images that appeared on ancient Yemeni inscriptions. These interpretations formed the basis for the view that religion in ancient Yemen was an astronomical religion based on the worship of the trinity: Athtar, representing "Venus"; the moon, representing "Almaqah" in Saba, "Amm" in Qataban, "Sin" in Hadhramaut, and "Wadd" in Ma'in; and "Shams," represented by the female deities Dhat Hamim, Dhat Ba'dan, Dhat Dhahran, Dhat Suntum, and others. Studies conducted by the late Khalil al-Zubairi in his thesis entitled "The God Athtar in the Religion of Saba"; and another study entitled "Dedication Inscriptions in Ancient Yemen" by Professor Hadeel Yousef Muhammad al-Salwi, and others, have proven otherwise, because they do not give these animals and images the symbolic meanings that indicate the astronomical nature of the religion of ancient Yemen. Based on this, it can be said that the religion of Ancient Yemen was a monotheistic religion, likely a remnant of two other religions.

The first is the religion of the Prophet Noah, peace be upon him, which is (Mandaean Sabianism),

considered one of the oldest monotheistic religions. The word "Sabian" is derived from the root "saba," which in the Mandaean language means "to dye, to immerse, or to submerge in water." It is one of their most important religious rituals. Thus, the meaning of "Sabians" is: "dyed with the light of truth, monotheism, and faith." The Mandaean religion calls for belief in God and His absolute oneness, without partner, and unique. They have absolute names and attributes, including "The Ever-Living, the Great," "The Ever-Living, the Purified," "The Dominant," "The Merciful," "The Forgiving." The Mandaean holy book, Janza Rabba, states in the name of the Great Living: "He is the Ever-Living, the Great, the All-Seeing, the All-Powerful, the All-Knowing, the All-Mighty, the All-Wise." "He is the Eternal, the Ancient, the Stranger than the universes of light, the Independent of the universes of light." "He is speech, hearing, and sight, healing and victory, strength and steadfastness, the delight of the heart, and the forgiveness of sins."

The second: the religion of the friend of God, Abraham, peace be upon him, which is (Hanifism), the religion of monotheism and submission to God. This is the religion of all the prophets and the belief of all the messengers. They differed only in the laws and rulings. As for belief and faith in God, they were all monotheists.

From the above, it is clear to us that ancient Yemenis did not embody the deity in a specific form, statue, or image. Their religion, in its origins, was not like pagan religions that depicted the deity or god in human or animal forms. Rather, they divided functions and powers among more than one god (one god of rain, another god of wind, and another god of the underworld). Thus, ancient Yemeni religion referred to the Creator who possessed the absolute power to give, that is, the Giver of all perfection in life and sustenance, and the One who was able to take it away. Clearly, the most important sign or symbol of the god was protection from evil. The word "Rth D" was the symbol of protection, preservation, and divine care, written on inscriptions of offerings and sacrifices. In earlier periods, the protective formula "Rth D" was replaced by the symbol of the "crescent and disc," embodied by the horns of a bull resembling a crescent, or the lightning bolt, embodied by the horns of an ibex or oryx, or the letter "Kha", which usually symbolizes Athtar. Therefore, we find that ancient Yemenites firmly believed in the god's protection wherever they were, whether in this world or in the afterlife. Therefore, we find them surrounding themselves with these symbols everywhere... on the walls of their temples, palaces, and dwellings, near their fields and farms, and even in their tombs, certain that this god was with them wherever they went. As for the multiplicity of names for the gods, this is due to the

multiplicity of kingdoms, regions, and tribes; each tribe had its own name. This multiplicity of names did not influence the ancient Yemenis in terms of the belief that they represent multiple or separate deities or gods. Rather, they were viewed with a kind of sanctification, and that they were attributes and nicknames for the god. The evidence for this is that no temple of the gods in ancient Yemen was destroyed during the wars that broke out between them, considering that they were, in their view, houses where worship was offered and rituals were performed for the god. Therefore, it can be said that the ancient Yemenis worshipped the god in the sky, the possessor of the power that controls those bodies, planets and stars. Evidence of this is what is stated in the inscription (CIAS 39.11/03n06)