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Portrait of Shapash, Canaanite deity
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Canaanite

Shapash

The Torch of the Gods

Domain
Sun, Justice & Truth
Alignment
Lawful Good
Element
Light
Relics of Power
Solar Disk
Speak with Shapash

The full Codex

5 sections of this entry are open to everyone: the summary, the people, the symbols, the lineage and the sources. The other 9 (Name and epithets, In the ancient sources, The myths, Worship and archaeology, How the god was depicted, What scholars debate, After antiquity, Did you know?, Codex relic) are part of the full Codex: PRO opens the whole study of all 500 deities, and without a subscription you can read one full entry a day, just like in the app.

The People

People
Canaanites & Phoenicians
Region
Levant (Syria, Lebanon, Israel)
Period
c. 3000 – 300 BC

The Canaanite gods were worshipped by the peoples of the Levant, including the Phoenicians, great navigators and traders of the Mediterranean. Headed by El and the storm god Baal, they were honored in cities such as Ugarit, Tyre, and Carthage. Their myths, rediscovered on the Ugarit tablets, closely echo the biblical traditions.

Worship followed Baal's agricultural cycle, with autumn festivals calling for the rains and laments for his descent into the world of the dead. The faithful worshipped at the "high places" (bamot) and in city temples, with stone steles, incense, and animal sacrifices.

At a glance

Shapash (in alphabetic Ugaritic: 𐎌𐎔𐎌, vocalized as Šapašu or Šapšu; in Biblical Hebrew: שֶׁמֶשׁ, Šemeš) is the sovereign sun goddess of Late Bronze Age Canaanite and Ugaritic religion. Unlike ancient Mesopotamian theology, which personified the sun as the male deity Shamash, Northwest Semitic peoples of Ugarit and ancient Southern Arabia revered the celestial sun as a benevolent, all-seeing female divinity of supreme judicial authority and compassion. Formally invoked as the 'Torch of the Gods' (Niratu ʾIlāti Šapšu), Shapash journeys across the sky by day illuminating all civilized lands and, upon evening twilight, descends into the chthonic subterranean realm to oversee the spirits of ancestral dead (the Rephaim / rpum) before rising anew on the eastern horizon. Across the cuneiform tablets of the Baal Cycle unearthed at Ras Shamra (on the northern Syrian coast), Shapash serves as cosmic arbiter and the confidential royal envoy of patriarch El. When the storm god Baal is swallowed by Motu (Death), Shapash responds immediately to Anat's lamentation, descending into the underworld abyss to help the maiden warrior lift Baal's lifeless corpse onto Anat's shoulders and transport him up to Mount Saphon for solemn burial rites (KTU 1.6 I). In the climactic conclusion of the epic (KTU 1.6 VI), as Baal and Motu engage in a ferocious single combat that threatens the cosmic fabric, Shapash shouts down from the firmament, warning Motu that Bull El will overturn his underworld throne and shatter his royal sceptre if he continues, a divine ultimatum that compels Motu to surrender and confirms Baal's everlasting kingship. In anti-venom incantations (KTU 1.100), she is invoked as the supreme celestial messenger who conveys prayers to deities residing across the ancient Near East.

7 min read · Reviewed on October 1, 2026 · How we research

Sacred symbols

The solar disk, the torch, the rays and the all-seeing eye

Family

Shapash
Genealogy according to Ciclo de Baal de Ras Shamra (tabletes KTU 1.2 III, KTU 1.6 I, IV, VI); Hino Solar de Ugarit (KTU 1.6 VI 42–54); Encantamento contra ofídios de Ras Shamra (KTU 1.100 e KTU 1.107); Registro astronômico de eclipse solar KTU 1.78 (RS 12.061); Listas litúrgicas e de oferendas reais (KTU 1.40, KTU 1.43, KTU 1.118:13, KTU 1.148:6); Mark S. Smith (1994, 2009); John Day (2000); Brian R. Doak (2019); Dennis Pardee (2002); Theodore J. Lewis (2020); Wilfred G. E. Watson & Nicolas Wyatt (1999)

Sources and further reading

Primary sources

  • Ilimilku of Shubanu, high priest and royal scribe of Ugarit, Baal Cycle from Ras Shamra: The Ransoming of Haddu and the Hymn to the Torch of the Gods (tablets KTU 1.6 I–VI). translation: Critical edition and textual apparatus in 'The Ugaritic Baal Cycle' and the academic repository Mythos Atlas. read
  • Scribes of the Liturgical Archive of Ras Shamra, Astronomical Tablet of the Solar Eclipse of Ugarit (tablet KTU 1.78 / RS 12.061). translation: Edition and astronomical analysis at Lund University and specialized literature. read
  • Scribes of Ugarit & Medical Priests of Ras Shamra, Mythological Incantation against Snakebite: The Cosmic Mission of Shapash (tablets KTU 1.100 and KTU 1.107). translation: Textual apparatus and mythological notes by Dennis Pardee in SBL handbooks. read
  • Priests of the Acropolis of Ugarit, Ritual Lists and State Sacrifices of the City of Ugarit (KTU 1.40, KTU 1.43, KTU 1.118:13, KTU 1.148:6). translation: Epigraphic catalogue of the Mission de Ras Shamra archived on Wikipedia. read
  • Scribes and Poets of Ugarit, Necromantic Liturgy and Invocation of the Ancestral Kings Rephaim (tablet KTU 1.161). translation: Ugaritic studies and canonical documentation in the Encyclopaedia Britannica. read

Studies

  • Watson, Wilfred G. E. & Wyatt, Nicolas, Handbook of Ugaritic Studies. Brill, 1999. open
  • Doak, Brian R., Ancient Phoenician and Punic Religion. Oxford University Press, 2019. open
  • Wiggins, Steve A., A Reassessment of Asherah and Solar Deities in the West Semitic World. Gorgias Press, 2007. open
  • Caquot, André & Sznycer, Maurice, Textes ougaritiques: mythes et légendes. Éditions du Cerf, 1974. open
  • Wyatt, Nicolas, Religious Texts from Ugarit: The Words of Ilimilku and his Colleagues. Sheffield Academic Press, 1998. open
  • Taylor, J. Glen, Yahweh and the Sun: Biblical and Archaeological Evidence for Sun Worship in Ancient Israel. JSOT Press, 1993. open

Name and epithets

The theonym Šapašu (written with consonants š-p-š in the Ugaritic cuneiform script) represents a Northwest Semitic phonetic variant of the Proto-Semitic root š-m-š ('sun').

In the ancient sources

The Mythological Epic of Haddu and Motu, c. 1250–1200 BCE (Late Bronze Age). Narrates the recovery of Baal's corpse, the oracular quest for the living storm god, and the final intervention halting Mot's assault.

The myths

The Recovery and Burial of Baal's Corpse on Mount Saphon. When Baal is devoured by Motu and descends into the grave, the entire earth withers in drought and rain clouds vanish from the sky (KTU 1.6 I).

Worship and archaeology

At Ugarit, Shapash received institutional state cult recorded in royal administrative documents. Sacrificial records (such as KTU 1.40, KTU 1.43, and KTU 1.148) list sheep, heifers, and wine libations offered to her bot…

How the god was depicted

In Late Bronze Age Levantine art, Shapash is symbolized by winged solar disks engraved upon hematite cylinder seals, gold pectorals, and stone stelae found at Ugarit, Byblos, and Megiddo.

What scholars debate

. A prominent topic in comparative Near Eastern studies is the gender disparity between feminine Shapash and masculine Mesopotamian Shamash. Semitists including Wilfred G. E. Watson and Brian R.

After antiquity

The imagery of Shapash as an all-seeing judge profoundly influenced later Levantine literature and Israelite solar metaphors.

Did you know?

In contrast to Mesopotamia and Greece where the sun was envisioned as male (Shamash, Helios), Canaanite Ugarit conceived the sun as female (Shapash) and the moon as male (Yarikh).

Codex relic

Solar Disk. The flaming disk she drives across the sky by day and through the world of the dead by night, seeing all.

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