Friday, September 13, 2013

Devotions to Athiratu

Because of the recent oracle I received from Athiratu, I've been asked how a person may set up a small devotional practice to honor her. Here are a few things to get you started:

First of all, it helps to know more about the goddess herself, and her image. Also, it helps to have a general idea about setting up a shrine, Canaanite-style. Please read these items first.

If you already have a shrine set up with a different cultural context in mind, Athiratu doesn't seem to mind being honored alongside deities that are outside her own pantheon. There is a great deal of cultural precedent for this: the Hurrians, neighbors to the north of Canaan, honored her. The Ugaritans (people of the Canaanite city-state of Ugarit, in Syria) honored Hurrian and Assyrian deities frequently. The Egyptians worshiped Rashap and 'Anatu, Canaanite deities. So, it is a custom that the Canaanite deities are accustomed to. Find, create, or run off an image of Athiratu from the internet. I would suggest an image more of Athiratu than of Asherah.* Although the imagery is slightly different, you can use an image of the "snake goddess of Crete" with the flounced skirt and bared breasts--it's not her, but Athiratu seems to respond to that image and it is similar to the Ugaritic image often associated with her. Do a little divination to figure out if she's ok with having her image near the deities you intend to put her near, but do a little divination to figure out if the other deities at your shrine would be alright with the situation. Not all deities are going to get along with one another: if you have a specific question about this matter, feel free to ask.

Make sure the shrine is up off the floor, as well as clean and clutter-free. She will not approve of a neglected shrine at all. Make sure pets aren't climbing all over the shrine, too. When you approach her, make sure you are clean: since it is an informal situation, just make sure to wash or rinse your hands or make sure they're not dirty. I like to keep nearby a bowl of Lebanese rose water or water with a few drops of marjoram or myrrh essential oil as a way to rinse first--this must be changed every few days. Sometimes taking off your shoes and covering your head  is helpful. She approves of bowing or prostration, so if you hope to get her attention you should at least bow.

She does not like pork or items cooked with pork right next to them, game meats (she prefers farmed meats), shellfish, "fast food," tobacco, tobacco smoke, dirt and clutter, strong bad smells, harsh chemicals and harsh chemical scents, associations of death or illness, human blood offerings, or bad behavior or foul language right in front of her. (That is, don't start or answer in a fight, or use foul language while standing or kneeling at her shrine.) If you wouldn't do an activity in front of royalty, don't do it right in front of her at a shrine. She generally doesn't like lentils, beans, or garlic; she seems ok with hummus but she prefers other items more.

If you make a vow before her or to her, you will have to make good on it in at least seven years or she will collect.

She does like:
  • Flowers-- Asiatic pink lilies, white lilies, light colored or white roses, palm fronds
  • Meats--Lamb, goat, beef, chicken, squab
  • Sweet red wine. Sweet blush wines (added 29 Sept 2013).
  • Olive Oil
  • Whole wheat flour with olive oil poured upon it, sometimes with myrrh resin added.
  • Soft white goat cheese, or labni--a soft cheese made from yogurt. Sometimes sweetened kefir, sometimes Indian lassi especially sweetened, with fruit added
  • High quality sweets and candy, especially baked goods (cookies, baklava), fruit cookies--Make sure these are from the bakery and not from a box on a shelf. 
  • Candy and sweets (added 29 Sept 2013): anything marzipan or almond-flavored
  • Honey. Flower-petal infused honeys (added 29 Sept 2013).
  • Bread, especially whole wheat flat bread. 
  • Henna, henna painting
  • Silver, gold, shining objects, coins, jewelry, beautiful things
  • Scented fragrance oils: use real over synthetic, or use a very high quality not-overpowering synthetic. 
  • Scented olive oil: add her scents to olive oil and place the oil in a bowl before her. 
  • Incense: High quality incense in her favorite scents or in myrrh.
  • Scents: Cistus/labdanum, lotus, rose, lily, cardamom, some kyphi, almond. Sometimes lilac. Likes fig scent/incense (added 29 Sept 2013). 
  • Fruits--Dates, figs, pomegranates, and apricots. Sometimes apples and apples with honey. 
  • Nuts--Almonds and candy-coated almonds. Sometimes walnuts and pistachios. Sometimes carob-covered nuts (added 29 Sept 2013)
  • Colors--Purple, turquoise, white. Gold (added 29 Sept 2013)
  • Olive oil lamps or beeswax candles
  • A soft sound of bells, tambourine, or sistrum
  • Linen or wool cloth. Her preference is for linen, but she doesn't turn down quality soft wool.
She also approves of offerings made to charities that help people, especially in your immediate local area. 

Of these, her favorite frequent offerings tend to be incense, meat, wine, and olive oil.

Today is
8 Niqalu, Shanatu 86
It is the eighth day of the month of Niqalu (the first month of our year), starting with the new moon. It has been 86 years since the rediscovery of the Late Bronze Age city-state of Ugarit, from where much of our primary documents originate--texts which are at least 3200 years old.


  1. Bianca here

    Why not an image of Asherah.(Are they not the same?) Is there some context I am missing?

    1. Hi Bianca, it's a very good question and it is one I'm starting to explore.

      I added that matter because I've had an image specifically of an Asherah, the little pillar figurine who holds her breasts, on my shrine for a while and since August, she has been tipping over. The image of Athiratu, the Ugaritic one of the lady seated between the two ibex, stays firm. But no matter where I put the Asherah figure image, it tips over. Iconographically and stylistically, the Asherah image differs from the other images I have at the shrine, and she feels somehow different from the other images. Athiratu seems to respond to the Ugaritic image posed between the ibexes better than the Asherah pillar-image.

      The sense I have been getting from the two lately is that there may be differences.

      In tradition, Athiratu is associated more with the Late Bronze Age, and especially in the city of Ugarit (in the north). Asherah is more associated with the Iron Age in the area of Israel/Palestine. Athiratu was the wife of Ilu, while Asherah later came to be the consort of Yahweh. Yahwheh and Ilu are not the same god. The name of Yahweh could in theory trace back to the name Yah, which was another name for the Canaanite-Ugaritic god Yammu. Yammu is the sea god of the Canaanite pantheon and the son of Athiratu and Ilu.

      So although Athiratu and Asherah are linguistically related, and have been equated by scholars for a long time, I am beginning to wonder if the matter isn't more complicated.

    2. See I read Wiliam Dever, I thought that Asherah was the wife of El, who was the lead in the Canaanite pantheon. El, could be Yahweh, but no hard facts, just some historians speculating with a tad bit of weight.

      So that is something that leads me to be confused here as well. I'll definitely be interested in more. I know from Dever that the Jewish Asherah that was worshiped while related, was viewed differently. Could that be part of the differences?

      Can I be dumb and ask, if you asked?


    3. Gah, google ate my reply.

      Ok if you don't mind me being dumb... Have you asked her?

      Ok another confusion. IN Wiliam Devers, Does God have a wife He says that Asherah is the wife of El. El is the lead in the Canaanite pantheon. El may be Yahweh(historian speculation). Something to do with fiery mountains(book is in storage, can't reference specifically, drawing on memory) He did state that Asherah was worshiped differently in Israel then she was in other areas.

      Could the difference be, because she was worshiped differently in those two cultures? I'm also confused that Yahweh is equated here with Yammu(mind you, when I read the book I googled Cannanite and didn't really get a lot of info, apparently most of this was published in archaeology texts and well those books are expensive)


    4. Hi Bianca and all,

      El and Yahweh aren't the same deity. Here's where a good deal of weirdness and scholarly speculation come in. Scholars often believe that Yahweh is a composite of Yammu, Ilu (El?), 'Anatu, and Ba'lu Haddu. That biblical scene where Yahweh fights Leviathan? A long time before that, it was Ba'lu Haddu fighting Litanu/Lotan. There are epithets and elements of all of these deities used to describe Yahweh, especially epithets and descriptions of Ilu and Ba’lu Haddu, and Yammu. Plagiarism of stock descriptions do not make a later god the same as an earlier god. There's also the matter of "El" reintroducing himself at the biblical episode of the burning bush as the god Yahweh. If you read carefully the biblical material on Yahweh (smiting, often angry), and the Ugaritic material on Ilu (compassionate, doesn’t anger), they are not the same god. They don't act in the same manner and could only be the same if one of the gods had a personality transfusion--which doesn’t happen.

      In the Ugarit texts, Yammu, the sea god, is belligerent and powerful, and he is known for fighting with Ba’lu Haddu. One of Yammu’s other names is Yah, which later became the name Yahweh. And there are elements of Yammu’s personality and, if memory serves, some of his stock descriptors which were borrowed into biblical literature to describe Yahweh. Which makes sense if one is trying to take a benevolent never angry god (Ilu/El) and come up with a deity that is heavier-handed on the smite button.

      My experience is that an Iron Age El is similar to a Bronze Age Ilu for a while...but eventually a divergence perhaps a little before Yahweh appears on the scene. To cover the complexities of the nature of Ilu vs. El vs. Yahweh has taken entire dissertations by greater scholars than I am. My opinion is that Ilu and El are mostly the same god, especially with early El. But Yahweh and Ilu are certainly not the same god. I sense Ilu as benevolent. Sometimes I get a protective, good sense about Yahweh, and other times I get a very bad feeling about Yahweh—almost as if he has a split personality or another entity has hijacked the image for its own ends.

      As for Athiratu and Asherah, I used to think they are the same, but now not so much. I believe that Athiratu can communicate, and often does, through Asherah’s symbolism, but I’m starting to think they are different goddesses. It is possible that they worshipped this/these goddess/es in different ways, especially given the increasingly tight focus early Israelite religion eventually took until it ousted all other deities entirely. And although Athiratu loves her son Yammu, she isn’t romantically involved with him ever and the Canaanite deities don’t seem to have incestuous relationships with parents/children the way other pantheons are said to.

      No, I have not asked Athiratu yet.

    5. Bianca here

      Both the replies were me above, I thought google had eaten my reply and I forgot to sign my name, when I redid it. I"m also tired, so hopefully this will be coherent.

      Ok, when you were talking about the personality of Yahweh, what sprang to mind, is the Jewish book of mythology.

      I saw it in the local library and had a powerful urge to check it out. All I can say is wow. It has some oomph and gives some context and something behind it. It did help me understand Yahweh more.

      This is a dumb question that you probably have already answered. But why are the names different? There is El in Devers book and he talked about Baal(I think he was storm and lightning). Also in Dever, he said El was a mountain God, affiliated with some of the volcanoes(if memory serves), yet you have Ilu affliated with something else(I think). Is there wide discrepancies, or??? Not quite sure what my question is either..

      Ok I"m going for caffeine.

    6. Caffeine is a good thing, Bianca. ;)
      Oof, how much did you want to know? I think I'm about to make your head explode. Yes, by all means grab another cuppa.

      Ilu is the Ugaritic word for "god". It is also the name of the head of the pantheon. Ugaritic is a Semitic language that is older than Hebrew and has its own cuneiform writing--texts in Ugaritic give us most of our sense of the Canaanite pantheon.

      El is the Hebrew word for "god." Hebrew is, of course, a Semitic language, but it is not as old as Ugaritic, and early in its writing uses the Phoenician alphabet. It is also the name of the head of the earlier polytheistic Israelite pantheon before the Israelites went monotheist.

      Sometimes scholars use the terms Ilu and El interchangeably, likely because 1) the words are inter-translatable and both come from Semitic languages 2) the name El is more easily recognizable because people know the name from biblical studies 3) most people go into studying Canaanite religion with a goal towards elucidating biblical studies 4) most people go into Canaanite religious studies while adhering to a monotheistic (often biblical) religion 5) most people go into Canaanite studies having studied Hebrew language already 6) many scholars don't view deities as real, independent deities. Basically, if someone's name was Star and she moves to Mexico, she has the option of translating her name to Estrella (which means Star) or keeping her name as Star. Now add to that years and years of biblical bias and the very concept of biblical archaeology*, and you've got a perfect recipe for problems.

    7. Also, you're looking at two different Semitic languages. Hebrew and Ugaritic aren't the same language although they are related. It is like looking at Latin then revisiting Spanish. Ba'al is the Hebrew word for lord, while Ba'lu is the Ugaritic word for lord. The -u you see on a lot of the words and names in Ugaritic is called a case vowel, and it denotes whether the word is in a nominative case (as opposed to genitive case or accusative case) and indicates that the noun is a subject and/or isn't being acted upon.

      Add to this the fact that we're dealing not just with three different languages (Hebrew, Ugaritic, and English) an three different alphabets. Both Hebrew an Ugaritic have letters which do not have counterparts in English. And Ugaritic has three "alef" letters which signify three different vowels, but they do not use consonants to represent vowels--this differs from Hebrew which uses only one alef, but also makes use of several consonants to signify vowels. Thus you can end up with multiple spellings--the moon god Yarikhu can look like Yarik, Yarikh, Yarikhu, Yariḫ, or Yariḫu, and that is just the Ugaritic. For a transliteration of Hebrew, you may even see Yareach, Yareakh, or Yareaḫ. Sometimes people will spell out the letters which do not exist in English, some people will use different tail-wagging apostrophes (one for an alef-letter and a different one for an 'ayin, while others will only use an apostrophe for an 'ayin and nothing for an alef), some will use consonant combinations for transliterating into English while others will use diacritics. Add to this that there are different systems of transliterating just Hebrew: sometimes people will use a -ph- instead of an -f- because the p and the f are symbolized by the same letter in Hebrew (and there is no -f-sound in Ugaritic).

      (*There's no other archaeological field that combines a literary narrative with archaeology and sees it as a serious field of study. I've never seen Vedic archaeology or Chaucerian archaeology... Traditionally, the Bible has been taken as literal fact, with archaeologists setting out to "prove" it. Thankfully, this is changing, but it changes slowly.)

      Ilu isn't really a "mountain god". He is the god of maintaining creation and order, he is the head of the pantheon, he ensures that everything is running smoothly. He is the Father of Years, the Father of Humanity, the Creator of Creatures, and he is known as The Benevolent. His caring for creation would include mountains, but that does not a "mountain god" make. He does have a sacred mountain associated with him, but he is not alone in that attribute. Ilu is associated with Mount Kasu but often mistakenly associated with Mount Lalu (or "Lel")--Mount Lalu is where the Assembly of Deities meets and it is probably a different mountain. Ba'lu Haddu is associated with Mount Tzapanu, which is a different mountain entirely from Lalu or Kasu.

      Did I cover your question?

    8. Yes, that helped. I also did some googling after I asked my question. My first look into Canaanite religion was Dever, who is(he's retired and isn't out to prove the Bible right, I think he's a secular humanist)premier archaeologist on the subject. A lot of them are based out of Israel or affiliated with Israel. I believe the name has changed from Biblio archaeology to something else now, which makes it less Bible centered.

      I did try googling after reading his book(which was I was drawn too and took me 3 months to get through, because omg the information is very dense and my brain needed time to let it settle) but most of th information at the time, you needed a Jstor thingy to get at.

      Now I google and there is more info out there, however most of it seems to stem from Natib Quadish, which I think goes back to you(which I'm still trying to figure out, another confusion). However, I'm trying to find neutral and unbiased sources(the journalist in me) and ummm yeah.


      Way back when, when I first realized I was Pagan, I got dream symbology hints of who, I would be affiliated to. The male Deities came to say hi, the Female one, I knew I needed to do a lot more looking for. This is part of it, there is a draw, but I'm trying to figure it out. IT isn't one I can use logic and sight on, it's all feeling, and wolfish smell(if that last bit makes any sense)


    9. Bianca, most of everything about Canaanite religion that you read is going to be biased in some way or another.

      By the way, it is Qadish not "Quadish". The Q is like a harsher k- sound, it is not a kwa-. I know, though, that it is sometimes second nature when typing English to include a -u- after a -q-. Yes, much of the Natib Qadish material traces to me. Of course there are some bits that claim to be Natib Qadish material, but that's a long story. The reason much of it traces to me is that I've been spearheading the revival of Canaanite religion.

      I would suggest for sources:
      I would highly recommend the works of Pardee and Mark S. Smith, but I would also suggest Lowell K. Handy's _Among the Host of Heaven_.

      There's just not much out there about Canaanite religion. It has been largely ignored in favor of biblical pursuits, or in NeoPagan/Pagan groups it's been ignored because it is too close to biblical roots for some folks' comfort. People are often just tense about Canaanite religion for a multitude of reasons which have little to do with Canaanite religion itself and more to do with misconceptions or different priorities.

      As to your dream: what feelings are associated with it, if you don't mind my asking.

    10. Oh boy, this is a dream I had way back oh say 20 years ago, when I was in highschool :)

      The setting was Arthurian. The principle parts that were imp was the poem.

      Here me now first Goddess of the light
      Drink for me now the cup of life

      Here me now first Goddess of the night

      And in a second dream(because i never journaled the first one, cause I was a noob) the poem was taken out of my head by something I was to face in the future.

      Then there was the bit, in the second dream of walking with Merlin(who was my age and hawt, and yes I know who Merlin is in my life), who ended up leaving, and I had to face the scary thing alone.

      Earlier I had to put excalibur together(3 pieces and the pencil held it all together in the hilt). Saying that phrase, was supposed to turn the sword blue and smite the enemy.

      Other things that are imp.

      When I look at the Orion nebula where stars are born, it's her. Very powerful, and thank you Hubble Telescope. She is the Universe.

      Trees are imp. I have a strong affiliation with Trees. I have the Tree of life tattoed on my thigh(and wow, I hit notes I never thought I would). The Tree of life is part of many cultures, and that was an imp reason. I knew for years before getting the Tattoo I would have a tree tattoed on me, just wasn't sure of the design, until I met the Tatto artist who did it, and saw the design on the web.


    11. Bianca again.

      I have looked at Celtic, but the Arthurian setting, was because I was reading about Arthur. It's not the grail, as far as I've worked out. The setting could have been He man.

      The imp parts were Merlin(prophetic, the man I was going to marry), the enemy, the circle( I was going to Wicca for a time) The poem is the most imp part. Spent a while trying to remember and figure it out. IT's still elusive.

    12. From a Canaanite standpoint, there is much of Arthurian legend that dovetails nicely. I would wager it is because there are "Christian" elements in Arthurian legend that could be traced back not just to indigenous people of Europe, but to the polytheistic anceststry of Christianity (which includes Canaan).

      The cup is a strong Canaanite symbol. Canaanite deities are seen in blessing pose, seated, often with one palm extended and the other hand holding a cup. The cup appears prominently in Canaanite tales: when the god Ilu blesses a being, he holds up a cup. Also in another tale, when the goddess 'Anatu knocks over a cup, the events sour.

      Named weapons also appear in Canaanite legend. Ba'lu Haddu the storm god overcomes Yammu the sea god with the use of two named magical weapons made by the god Kotharu-wa-Khasisu (Yagarish--Driver, and Ayamari--Expeller).

      As for the verse you recall, Shapshu is the goddess of light in that she's the goddess of the sun. The goddess of the night is a trickier matter--strictly speaking, we do not have a night goddess. We have a goddess of the Venus-star, 'Athtartu. We have "star gods" which are the Kabkabuma. We have a goddess to whom offerings are made sometimes at night, 'Anatu. Shapshu also receives offerings at night, if memory serves, as Shapshu-Pagri, Shapshu-of-the-Corpse. Also, Athiratu, the queen goddess of the pantheon, sees to the proper order of the universe and the world, but she's more associated with daytime while it is likely her husband, Ilu, is more associated with night.

    13. Also, there is an idea that sometimes shows up in Arthurian legend: the concept of the king being connected to the land. This same concept is in Canaanite thought. When a king or a prince prospers, when he is morally upright, when he is healthy, so the land flourishes. And likewise the king is supported by the land being healthy and abundant. However if either one should have a problem, the other will reflect that problem.

    14. I was not aware that cups were an important part of Canaanite. Interesting. As for the poem. I don't know if they are seperate Goddess, or One, with different titles.

    15. sorry forgot to add my name, Bianca

    16. Oh yes, Bianca, cups are quite important in Canaanite thought...

    17. Have you already written about the cups and their importance? I'm really curious.

    18. Sorry, I forgot to sign my name again Bianca. One day I will make a blog just for commenting.

    19. No worries, Bianca! Thanks for keeping up in making sure I know who you are. I appreciate it. No, I haven't written about cups yet... I should.

  2. Would you consider doing a devotional how to for Ba'lu Haddu or perhaps Anatu?

  3. What would you recommend for someone who doesn't have a lot of space? I'm a Jewish Kemetic and I'd like to start honouring the Gods of my ancestors, but I already have some shrine space set aside, and I don't have much more to work with. And it's in my bedroom...

    1. I have a shrine made from a little three-tiered shelf that is about 60cm height x 46cm width x 5-8cm depth sitting atop a stereo unit. I would suggest something similar for your bedroom since it adds a little bit of vertical space if flat surfaces are difficult to come by. Also, a small shelving unit can be hung on the wall if you have no flat surfaces at all available. The Canaanite deities and the Egyptian deities, as a general rule, don't seem to mind sharing space, however you can place the pantheons on different shelves on the same unit.

  4. What is your take on permanent vs temporary shrines? I'm working with an area that is pretty temporary right now and it's okay, but I've been getting the feeling that a more permanent space is being requested.

    1. As a person who has moved a few times, I can say that it matters not if the shrine is temporary or permanent. There are a few things you can do with a permanent shrine that you cannot do with a temporary one (i.e. decorate more, have an area attain a greater connection with the deities over time, etc.). If a shrine is entirely makeshift but your living arrangements are more permanent, though, then yes it might be time to invest a little more time and effort in a shrine area

  5. Another question.

    Why cover the hair and take off the shoes? Bianca

    1. A covered head was about the same as wearing a shirt in public is today. It's just how things were done--and both men and women would wear a hat or a scarf of some sort, or a headband at the least. It is not about Christian, Jewish, or Muslim ideas on modesty. But it is a marker of social standards. If a person had a head uncovered in ancient Canaan, it usually meant that the person was working or part of a working class, the person had fallen on hard times, or the person was a barbarian from a foreign land and had different customs. The taking off of shoes indicates a change into a sacred area, and is even noted as customary to do in primary documents from Ugarit, circa 1200 BCE. Even today, the shoe, or the bottom of the shoe, is considered profane and insulting in the Middle and Near East. When one walks through a city and keeps one's eyes open, one realizes that the things that end up on the city streets are not the kind of stuff one would want to bring into a sacred context.

  6. I am so glad to have found this site. I am seeking answers that I think only you may be informed enough to provide. I am a 44 year old woman on the Pagan path. I have been strongly attracted to the Goddess Asherah over the last two years. Several months ago, however, I started having a recurring dream of sitting before a supernaturally beautiful Middle Eastern-looking woman who is clearly a Goddess. She is sitting on an elaborate rug on the floor and is dressed in blue. She has an Arabic-looking symbol over Her Third Eye and tells me I should have the same tattoo.

    A voice behind me disagrees. I turn to see a man, dressed only in a cloth wrap around his hips and wearing a wide, patterned cloth band around his head. He tells Her that I am too old for the symbol. She insists I should have it. He replies, "Then a seashell should be added."

    I have researched all over the web and did find one Middle-Eastern Goddess who is depicted with a tattoo over Her Third Eye - that is al-'Uzzah. The closest Arabic word I can find to this symbol is 'beloved' or 'well-loved.'

    With your extensive knowledge of this topic, any insights you could provide would be most helpful. This Goddess seems to be patiently awaiting my discovery of Her identity.

    1. Hello, Dawne, my apologies for such a tardy response. It sounds like a powerful dream. The one you see may or may not be Asherah, I would have to take it to divination to determine that. Forehead tattoos are common among the women of North Africa in antiquity (and I use that term loosely), but I'm not sure how far back that tradition goes. As for tattoos on the forehead, I've not come across any evidence yet, in my studies, for this practice or against it in Late Bronze Age Canaan.

      If you would like to engage my services for divination, please feel free to pass me your email address.

      I hope this message finds you in good spirits and in good health.

  7. I realize that this is an older post and have no idea if this will even be seen...but first I must apologize to Tess Dawson. I attempted to make a comment on the latest post to this blog and realize now that I was being a bad guest by so doing, as I have no other means of contact I offer my sincere apologies here for ambling right over into 'outsider running over a conversation not meant for them' territory.

    That said, I am a polytheist whom has recently felt a calling from an image of Asherah. My initial research led me here, where I began to question whether or not the calling was truly coming from Athiratu via an Asherah image. I would very much like to appropriately praise and potentially offer hospitality to the goddess that called me, and while I suspect that She is Athiratu I was wondering if anyone had a suggestion on how to be sure?

    1. Thank you for your kind apology, Wynn; you have not erred. I am just extraordinarily late in going through comments and answering them. I hope my reply finds you in good health.

      I would need more information from you to discern this matter, and I would need to do some divination on the matter. Please let me know what your email is or if you are Facebook, and we can make the necessary arrangements for further conversation.

      As a basic rule, Canaanite deities appreciate olive oil, bread, and wine.

      Yishlam le-ki, well being to you.

    2. It finds me well enough, on the right side of the proverbial roses anyway.

      My email is wynndarkseas at gmail dot com. I look forward to corresponding on this matter.

      May the gods bless you and yours.

    3. Wonderful! Look for an email from me today.