Another spirit from Weyer’s Hierarchy of Hell is Chamos, who is most definitely the Moabite God of war and destruction, Chemosh. Therefore, that will be our focus for this Daemon.

Worshiped by the Moabites, an ancient Semitic-speaking people who lived in the region now known as Jordan, Chemosh played a significant role in their religious and cultural practices, as well as in the broader context of the ancient Near East.

The origins of Chemosh are somewhat obscure, but his worship is well-documented in various historical and archaeological sources. The Moabites considered Chemosh their national deity. The name “Chemosh” is found in the Hebrew Bible, where he is mentioned in several passages, most notably in the context of the Moabite King Mesha’s rebellion against Israel.

The Mesha Stele, also known as the Moabite Stone, is one of the most significant archaeological artifacts that provide insight into the worship of Chemosh. Discovered in 1868 in Dhiban, Jordan, the stele dates back to the 9th century BCE and is inscribed with a lengthy text written by King Mesha of Moab. In this inscription, Mesha credits Chemosh with victories over the Israelites and attributes his successes to the deity’s favour.

Chemosh was primarily associated with war, destruction, and the fiery aspects of divinity. He was often invoked during times of conflict and was believed to bring victory to those who worshiped him and adhered to his rituals. Chemosh’s nature as a war god is reflected in the Moabite practices of human sacrifice, which were intended to appease him and secure his favour in battle.

The symbolism of Chemosh is closely tied to fire and bloodshed, elements commonly associated with war deities in ancient cultures. This destructive aspect of Chemosh set him apart from other gods of the region, highlighting the Moabites’ fierce and martial character.

The worship of Chemosh involved various rituals, many of which were designed to secure his favour and protection. These rituals included animal sacrifices, offerings of food and drink, and, in some extreme cases, human sacrifices.

One of the most famous biblical accounts of Chemosh worship is found in the Book of Judges, where the Israelite judge Jephthah vows to sacrifice the first thing that comes out of his house if Chemosh grants him victory over the Ammonites. Tragically, it is his daughter who greets him, leading to a heartbreaking fulfilment of his vow.

Chemosh is frequently mentioned in the Hebrew Bible, often in a negative light due to his association with the Moabites, who were often in conflict with the Israelites. The Bible portrays Chemosh as a false god, and his worship is condemned as idolatrous and detestable.

One notable reference to Chemosh is found in 1 Kings 11:7, where it is mentioned that King Solomon, influenced by his foreign wives, built a high place for Chemosh on a hill east of Jerusalem. This act of accommodating foreign deities is criticized as leading Solomon astray and contributing to his eventual downfall.

In the prophetic literature, Chemosh is mentioned in the context of divine judgment against Moab. The prophet Jeremiah, for example, prophesies the downfall of Moab and the destruction of Chemosh’s cult in Jeremiah 48:7, 13, 46.

The worship of Chemosh declined significantly after the Moabites were conquered by the Neo-Babylonian Empire in the 6th century BCE. The spread of monotheistic religions, particularly Judaism and later Christianity, further diminished the influence of Chemosh and other ancient deities. Despite this decline, Chemosh is still an interesting figure in the study of ancient Near Eastern religions. His association with war, destruction, and sacrifice provides valuable insights into the religious practices and cultural values of the Moabites and their neighbours.