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The Pillars of the Earth

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Alice C. Linsley

A central experience of the archaic peoples who lived along the Nile was the Nile inundation. As rains fell in the Ethiopian headlands the Nile River rose above its banks, flooding the Nile Valley between June and October. This water flowed also into adjoining rivers and lakes, creating a vast wet region that extended well toward the Chad basin.

New evidence indicates that the Nile's famous floods spread nearly 100 miles west of the river and created "mega-lakes" in what is today the Sahara. Hydrological studies have verified that it was possible to go by boat from the Nile to the Atlantic coast of Nigeria along the interconnected lakes and rivers shown below in gray.

African Sheer Zone

A great deal of the water systems were along the African Sheer Zone where rifting, combined with prolonged rains, caused flooding. This is the likely location of the great flood associated with Noah, a Proto-Saharan ruler who lived near Lake Chad. Between 12 and 10 thousand years ago, the Nile connected to the Chadic and Niger water systems through a series of shallow lakes. This explains the common plant and animal species found in all three water systems.

The flooding of the Nile valley lasted for 40 days and 40 nights. As the waters receded, the highest mounds would been seen at first. Even after the waters crested and began to recede, families did not return to their homes for another 40 nights. This is the origin of the phrase "forty days and forty nights" and the context is Nilotic, reflecting the Nilotic roots of many of Abraham's archaic ancestors.

These ancestors were acutely aware of natural processes and regarded these to be the work of the Creator. One such process involved the creation of dry land from volcanic eruptions.

The young earth had many active volcanoes. Some were above the surface (extrusive) and others were beneath the surface (instrusive). Many volcanic eruptions took place under the sea. According to Genesis 1 God separated the dry land from the sea as one of the first acts of creation. We can imagine a great sea with steam rising from deep underwater fissures in the earth. Now imagine volcanoes rising up from the sea. These are the "pillars of the earth" described in Job 9:6 which says, "Who shakes the earth out of its place, and its pillars tremble." These are called God's pillars according to I Samuel 2:8 - "For the pillars of the earth are the Lord’s and he had set the world upon them."

Among Abraham's Nilotic ancestors the original volcanic mound that emerged from the sea was called TaTJaNuN which means the "pillars of God in the water." Pillars were used to mark sacred places, to hold up the roofs of royal tombs, and to mark the entrances to royal buildings such as palaces, treasuries, and temples.

Steering between twin volcanic pillars is like going through an entrance. In the ancient world twin pillars marked the entrance to palaces and temples. The twin pillars at the entrance to Solomon's temple were named in honor of his paternal and maternal great great grandfathers Boaz and Joachin.

In the Ugaritic creation story the two mountains likewise are indicated by the sign T. The mountains trgzz and trmg emerged from a universal ocean and held up the firmament. They also marked the entrance to the underworld. So the phrase "pillars of heaven" and "pillars of earth" refer to the work of the Creator whereby the heavens and the earth are connected.

The Latin word for door is ianua. Before it was a letter of the alphabet, the i was likely a pillar sign. That is supported by the fact that the shrine city of On (Gen. 41:45) was known as iunu, meaning place of pillars. Iunu was called Heliopolis by the Greeks because the pillared shrines and temples were dedicated to the Creator Ra, whose emblem was the sun. Many obelisks were erected there that represented the original creation mound. These were aligned to the solar arc. These obelisks are mentioned in Jeremiah 43:13.


Chaotic Waters Subdued




During the Archaic period (10,000 - 3000 BC) the Nile floods were catastrophic when the chaotic waters raged over the natural shorelines. The loss of life and property would have been great since the population was most dense along the water ways. This collective memory stands behind the Genesis description of Tehom, the chaotic "deep" that covered the whole earth before the Creator separated land and sea through volcanism. By the divine Word, the Creator subdued the raging water and set boundaries. The Tehom was subdued by the God of Wisdom, by Tehut.

The victory of Tehut over Tehom relates to the annual inundation of the Nile and helps us to understand the Nilotic concept of creation, one of the oldest creation myths. According to this narrative the first land was a mound that emerged from the waters of a universal ocean. In Hindu mythology the mound that emerged is called Meru. It emerged from the center of the cosmic ocean.

This aligns with the Biblical description of the Creator's separation of the land from the sea in Genesis 1: Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so. God called the dry land earth, and the gathered waters He called sea; and God saw that it was good." Note that the Hebrew speaks of land and sea, not lands and seas.

Here we find a scientifically realistic scenario, given what is known about early geologic time before a supercontinent began to break apart about 200 million years ago due to plate tectonics.


Related reading: The Pillars of Solomon's Temple; Sacred Mountains and Pillars; The Pillars and Mummies of Takla Makan; The Kushite-Kushan Connection



Walking Rocks

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“… For they drank from the spiritual rock that followed them, and the rock was Christ.”
—1 Corinthians 10:4

The Bible tells us that the people with Moses  drank “from the spiritual rock that followed them” during their time in the wilderness. But do rocks move?
In 1 Corinthians 10:4 the Apostle Paul recounts how the Israelites survived in the wilderness after their departure from Egypt. He says they “all ate the same spiritual food” and “drank the same spiritual drink.”

Paul knew the tradition of his Horite Hebrew ancestors so well that he recognized Jesus Christ in passages of the Old testament that other people might miss. This is an example. Paul sees Christ as both the rock and the source of water. Christ follows the people through the wilderness as a shepherd follows his flock to make sure that none are lost.

Some think that this narrative about the moving rock is nonsense, but scientists have found "walking" rocks in different parts of the world. Usually these are in desert areas where there is underground water or dried lake beds. The underground water acts as a lubricant that makes things move on the surface when there is geological movement such as an earthquake or a small tremor.

Moving rocks have been found in Death Valley which was once a lake. There is still movement from the ancient lake bed. The first to photograph the moving stones of Death Valley were Richard Norris, a paleobiologist at Scripps Institution of Oceanography, and his cousin James Norris, a research engineer. Their 2013 photos provided proof that rocks move across flat dry dirt under certain conditions. Some rocks weigh more than 600 pounds and they leave "wiggle" trails in the earth like that shown in this photo of a sailing stone in Racetrack Playa.

Here are two of the rounded boulders found in the Atacama Desert in Chile. These boulders fell thousands of years ago from the cliffs of distant mountains, likely dislodged by earthquake.


Watch this video for further explanation.


The same conditions which move stones can move bones also. In July 2013 movement was noted of cattle skeletal remains across the surface of Smith Creek Valley Playa, in central Nevada.

Related reading:  The Atacama Rock Tumbler

The Canaanite Y and the Phaistos Disk

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Phaistos Disk, side B


The Phaistos Disk is about 6 inches in diameter and contains 45 different symbols stamped in a spiral formation on both sides. The disk was discovered in 1908 in an early second millennium B.C. Minoan palace at Phaistos on Crete.

Brent Davis, Adjunct Professor at the Centre for Classics and Archaeology at the University of Melbourne, believes that the lack of other finds like this, apart from the Arkalokhori axe, makes attempts to decipher the disk unreliable. He explains, "Decipherment requires a corpus consisting of thousands and thousands of signs—because only with such a large corpus can we ascertain the meanings of words without guesswork."

In February 2014, Gareth Owens presented a summary of his research with collaborator John Coleman, a phonetics specialist at Oxford University. They claimed to have deciphered more than 90% of the signs on the Phaistos Disk. They concluded that the disk presents a prayer dedicated to a goddess.

The Canaanite Y appears 8 times on the disk. The prevalence of the Y suggests a link to the religious tradition of Hathor, the archetype of the Virgin Mary among Abraham's Horite Habiru ancestors. Hathor wore the horns as a crown symbolizing her appointment by divine overshadowing (cf. Gabriel's explanation to Mary in Luke 1).




The Canaanite Y represents the horns of the bull or the long-horned cow. Stone horns, called "Horns of Consecration" by Sir Arthur Evans, have been found at 7 sites on Crete. Below is a photo of the horns at the central court (north-facing door) at Knossos. Image this as a solar cradle aligned with the solar arc and probably the star Sirius.




Stone horns dating to Middle Minoan III c. 1750-1550 B.C.


The bull horn imagery is found at some of the world's oldest temples in Turkey, such as Catal Huyuk, Göbeklitepe, and Hattusa. The west wall of the Yazilikaya shrine at Hattusa is adorned with a relief of great significance (shown below). It shows the divine appointment of a woman by the overshadowing of the Sun and the divine appointment of a ruler as one who wears the horns as a solar cradle.



The Nubian Moiety

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Alice C. Linsley


A moiety is a descent group that coexists with only one other descent group within a society. Each of two groups into which a people is divided has a responsibility to the other group. Moieties are found among the Australian Aborigines, some American Natives, and the red and black Nubians of the Biblical world. Matrilineal moieties traced kinship along the mother's line. Patrilineal moieties trace kinship along the father's line.

Diagram of moieties and their relationship to clans and phratries


A society may be divided into two unilineal descent groups that serve to protect and balance each other. Such groups are called moieties. An example from the ancient world is the moiety of the red and black Nubians.




The red and black Nubians in the image above were captured by the Egyptians. They appear to be people of high tank since they are wearing the leopard skins traditionally worn by rulers, priests and chiefs. The fact that both red and black were taken captive indicates that they fought together against the Egyptians.

The individual's identity within the moiety determines who they may marry. It appears that each group in the ancient Nubian moiety married according to skin tone. Yet the two groups likely claimed descent from a common male ancestor.

Even among the red and black Nubians there was a range of skin tone. These red Nubian warriors are an example. Their wavy black hair and feathers resemble the Nabatean warriors of Petra in Edom. The Edomites were known to have a reddish skin tone. Esau is described as red and hairy in Genesis 25:25.  Also, David is described as having a red skin tone.

Nubian warriors
Moieties usually consist of a few thousand people in each group. The clans within the moieties often function in specialized teams such a metal workers, warriors, tanners and potters. The reciprocal nature of their relationship encourages barter and exchange of services.

The Nubians appear to be in the R1b Haplogroup, which indicates that they are related to Noah and the rulers listed in Genesis 4, 5, ll, 25, and 36. 




New FB Group Explores the Bible and Anthropology

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Learn to read the Bible through the lens of cultural anthropology and you will never read it the same way again.



Biblical anthropology is being discussed at a new Facebook group, The Bible and Anthropology. This international forum shares ideas, insights, discoveries, images, and documents that help the members gain a deeper understanding of the Bible through application of cultural anthropology. Anthropology degrees are not a prerequisite for participation!

Consider joining the group. Share what you experience where you live and how the experience relates to Scripture. Help advance the scientific field of Biblical Anthropology. The objective is to share and learn from each other.

Related reading: Support Biblical Anthropology ResearchWhy Biblical Anthropology?Haplogroups of Interest to Biblical AnthropologistsBiblical Anthropology, the Science...not speculative theologyUsing the Bible to Test HypothesesContextual Incongruities in Genesis


Archaic and Ancient Symbols of Authority

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Alice C. Linsley


Iron beads were a symbol of royal and priestly authority among Abraham's Proto-Saharan ancestors. One of the shrine cities was Naqada, site of one of the world's oldest known civilizations. Naqada settlements dating to about 4,000 BC have yielded decorated pottery, clay figurines and objects made of ivory and iron, as well as alien materials like lapis lazuli, indicating external trade. The civilization advanced due to irrigation, trade, political alliances along kinship lines, and the earliest writing.

The Naqada culture (c. 6000-4000 BC) included the sites of el Badari, Nekhen (Hierakonopolis), Qau, and Gerzeh, where Egyptologist Wainwright discovered meteoritic iron beads, the earliest known artifacts of iron. Stone tools dating to 12,000 years have also been found in the area, revealing a long established human population. The Horite Hebrew shrine city of Nekhen was thriving 5000 years ago. Some paintings found here show figures wearing what appear to be iron beads around their necks.

The ancient Egyptian word for meteroric iron - bja (metal from heaven), and they were metalworkers. Beja corresponds to the Sanskrit word bija, meaning semen or seed. Meteoritic iron was used in the fabrication of iron beads in Nubia about 6000 years ago. These beads may have been perceived as seeds from heaven which brought divine power to the wearer. Meteoritic iron was used in the fabrication of crooks and flails, the symbols of the Egyptian and Kushite pharaohs. These symbols were believed to give the ruler powers from heaven.

The ancient Egyptian rulers accessorized with meteorites. The material was associated with divine power. King Tut's dagger had a tip made of meteoritic iron. The dagger, found in 192, also had a gold sheath.

king-tuts-daggerPhoto: Courtesy Daniela Comelli et al.
Commonly, iron artifacts are found in the graves of rulers. Diane Johnson says, "Iron was very strongly associated with royalty and power." The ancient Egyptians had a hieroglyphic sign for “iron from the sky" by the 13th century BC.




The crook was another symbol of authority. The prehistoric painting below was found in Sudan. It shows warriors carrying crooks and flails.




These are the symbols of Egyptian rulers. Here is an image of King Tut's crook and flail.



Related reading: Iron Seeds From Heaven; Gerzeh: A Prehistoric Egyptian Meteorite; Nilo-Saharan and Saharo-Nubian Populations; The Shrine City of Nekhen

Another Way to Read Scripture

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Alice C Linsley

Reading Scripture through the lens of cultural anthropology is rigorous because no assumption can stand untested, and no assertion can be made without data. This approach is distinctly different from the traditional approaches to the Bible termed "exegesis" and "eisegesis."

Exegesis draws meaning out of the text and eisegesis involves reading a personal meaning into the text. This explanation is simplistic, but it expresses the difference between reading the Bible in a scholarly way and reading for personal devotions. Both have a place in the Christian life and there are problems with both approaches. 

Sloppy exegesis leads to misrepresentation of the Biblical material and misguided sermons. Private interpretations should not be proposed as true for the Church, especially if they run counter to Church Tradition and the Scriptures themselves.

We should employ the tools of cultural anthropology to test assumptions and to discover the data that clarifies context. If we seek to understand the Bible rather than use the Bible to support an agenda, we will find the approach of Biblical Anthropology helpful. 

I invite you to learn more by visiting The Bible and Anthropology Forum where we practice the reading of Scripture through the lens of cultural anthropology. Learn to read the Bible through the lens of cultural anthropology and you will never read it the same way again!




The Script of Abraham's Territory

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Alice C. Linsley


Readers have asked about the language Abraham spoke. Before we can answer that, we must identify Abraham as Hebrew (Habiru) and a Horite ruler. Some Horite rulers are listed in Genesis 36. They ruled over ancient Edom, called "Idumea" by the Greeks.

Abraham's territory was in this region. His territory extended between the settlements of this two wives, Sarah and Keturah. Sarah resided in Hebron and Keturah in the region of Beersheba to the south. The settlements mark the northern and southern boundaries of Abraham's territory.




The Horites were a caste of royal priests in the service of the ancient kingdom builders (the "mighty men of old"). Horite Hebrew (Habiru) were in Africa, Arabia, India, southern Europe, and other parts of the Levant. Some Horite clans were skilled in medicine and some were known for astronomy. Others made a name for themselves as stone masons or metal workers. Some served as purification priests and some offered sacrifices. Some served as scribes who kept royal accounts of tribute owed and payed. Horite priests served at temples along the water ways. They boarded ships to measure cargo and collect taxes. These royal scribes were well versed in the different scripts of the ruler's realm.

One such script was Akkadian, though this was a relatively archaic script by 2000 BC. Here is a timeline that we need to consider. Note that Akkadian was probably not spoken by Abraham though he or his wise men may have read ancient Akkadian texts. Some languages continue to be read long after they are no longer spoken. Biblical Hebrew and Latin are examples.

B.C. 3800-3000 - Nekhen flourished on the Nile, the oldest known site of Horite worship
B.C. 2490-2415 - Noah, lived in the region of Lake Chad when the Sahara experienced a wet period.
B.C. 2438-2363 - Ham, son of Noah
B.C. 2417-2342 - Kush, son of Ham; father of Nimrod and Ramah
B.C. 2290-2215 - Nimrod, ruler in the Tigris-Euphrates Valley
B.C. 2238-2163 - Arpacshad, son by Asshur's daughter
B.C. 2217-2042 - Salah, likely Arpacshad's son by his sister-wife.
B.C. 2196-2121 - Eber, likely Salah's son by his sister-wife.
B.C. 2175-2100 - Peleg, Eber's son. Peleg's brother was Joktan
B.C. 2154-2079 - Reu
B.C. 2133-2058 - Serug, Reu's son.
B.C. 2112-2037 - Nahor, Serug's son
B.C. 2091-2016 - Terah, Nahor's son
B.C. 2039-1964 - Abraham, Terah's son
B.C. 1987-1912 - Joktan, Abraham's firstborn son by his cousin bride, Keturah.

In Abraham's time (c. 2050) and territory between Hebron and Beersheba, the script used resembled Egyptian hieroglyphics. Many Hebrew letters - dating to about 500 years later - closely resemble the Middle Egyptian signs.


This aligns with Sir Alan H. Gardiner's findings. He concluded in 1916 that the Sinaitic signs were derived from Egyptian Hieroglyphic signs based upon their acrophonic valueGardiner’s research established a relationship between the Sinaitic signs and the North Semitic alphabet. So it appears that the Egyptian signs were the basis of a variety of related scripts used from the Nile to the Tigris-Euphrates valley.




Sun Cities of the Ancient World

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Great Hypostyle Hall within the Karnak temple complex


Alice C. Linsley

Shrine cities of the ancient world were built near rivers and lakes and on elevated sites to avoid flooding. At the center of these royal cities were the temple, the palace, housing for priests, and quarters for the royal guard. The temple typically was aligned to the solar arc and was called O'piru, which means "house of the Sun."

The priests who served at the ancient shrine cities were called 'apiru, ha'piru or Ha'biru. The English word Hebrew is a variant of Ha'biru. Abraham is called "Hebrew" (Ha'biru) in Genesis 14:13. The Harris papyrus speaks of 'apriu of Re at Heliopolis, the shrine of the Sun. Plato, who studied under a Horite priest at Memphis for thirteen years, wrote "Tell me of the God of On, which was, is and shall be.

The people who lived at On called it Iunu, which means "place of pillars." There were many pillars bearing inscriptions to the high king, to the Creator Re, and to his son Horus. Some pillars depicted great victories in war and details of treaties. 

It was common for pillars to be inscribed in memory of holy ancestors, as stained glass windows in churches are dedicated to "pillars" of the congregation. The entrance pillars of Solomon's temple were called Boaz and Joktan. Boaz was Solomon's holy ancestor on his father's side and Joktan was a holy ancestor on his side.

John Ogutu notes that in his Nilotic language of Luo, "O'mbiru, obiru refers to a small house built like a shrine or as a symbol among the Luo. A man who died before he could built his house would have the mourners erect one before his burial." The O'piru was a place where loved ones were memorialized.

According to Genesis 41:45, Joseph married into the royal priest family of Heliopolis. Study of the Heliopolitan cosmogony makes it apparent that Heliopolis was conceived as the sacred center of the primeval ocean, called Nun. The many pillars of the temple symbolized the connection between the waters below and the waters above (Gen. 1:7). Being a "he was a son of Nun (Numbers 11:28), Joshua likely belonged to a Ha'biru clan associated with On. 


The Prestige of Biblical On

Biblical On was perhaps the most prestigious shrine city of the ancient world. It was the geodetic center of Egypt. On was known for the purity of life of its priests. Plutarch wrote that the “priests of the Sun at Heliopolis never carry wine into their temples, for they regard it as indecent for those who are devoted to the service of any god to indulge in the drinking of wine whilst they are under the immediate inspection of their Lord and King. The priests of the other deities are not so scrupulous in this respect, for they use it, though sparingly.” 

The Habiru priest purified himself before he entered the temple. His purification involved fasting, abstinence from sexual relations and alcohol, ritual bathing, and an intense period of prayer. Korah, Moses' half-brother, was a priest according to Numbers 16:17,18. His name means "shaved one." Habiru priests shaved their heads and bodies as part of the purification ritual.




Heliopolis means "city of the Sun" and there were other such cities dedicated to the Creator whose emblem was the sun. The shrine city of Baalbek in Lebanon, with its massive stones, aligned to On (see map above). The pyramids at Giza, Abusir and Saqqara were aligned to the obelisk at On. 

King Tut established another Heliopolis at Thebes. The temple of Thebes was called "Heliopolis of the South." Thebes was the spiritual center of  Upper Egypt, and rivaled the importance of Heliopolis in the North.

Tutankhamun's cartouche bears the words heqa-iunu-shema, which is usually rendered "Ruler of On of the South." Heqa refers to the sceptre or shepherd's crook of the Egyptian rulers. Shema or ta-shema refers to Upper Egypt, the narrow valley extending south of Memphis to Abu on the First Cataract in Nubia. King Tut's sacred center was Thebes, between Memphis and Abu.


Herodutus reported that it took nine days to sail from Heliopolis to Thebes, Tutankhamun's shrine city. By relocating his court to Thebes, Tutankhamun was attempting to regain the glory of his forefathers at a time of Egypt's decline.


Related reading: Ancient Sun Temple Discovered in Cairo Suburb; The Unveiling of Joseph; The Shrine City of Nekhen; The High Places; Solar Symbolism of the Proto-Gospel

Anthropological Evidence for the Exodus

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Beja metal-working chief in Sudan


Alice C. Linsley

The Exodus is one of the most dramatic events in the Hebrew Bible and a central narrative for modern Jews. The dominant narrative comes from the Deuteronomist, about 1000 years after the time of Moses. According to this narrative, the enslaved Horim were forced to endure hard labor in Egypt. Moses was appointed by God to lead the people out of bondage and there was a miraculous escape across the Red Sea. Under the leadership of Moses, the Israelites received the Law and this marked the birth of a new people.

Many scholars question this narrative because there is little archaeological data to support it, and what evidence we have suggests that the slaves were not as oppressed by the Egyptians as the Jews were later by the Babylonians. 

James K. Hoffmeier questions the enslavement of the Israelites in Egypt. The outstanding Jewish scholar Abraham Malamat (1922–2010) questioned the historicity of the Exodus narrative. He believed the event was more prolonged. The story of Israel in Egypt and the Exodus should be viewed as dispersed over time.

An inscription by the ancient Egyptian ruler Merneptah, discovered in 1896 by Flinders Petrie at Thebes, is an early reference to Israel outside of the Bible. An earlier reference found with the name “Israel" pushes the Israelite presence in Egypt back 200 years earlier to about BC 1400. That is only about 600 years after Abraham the Hebrew had a personal audience with the Egyptian king. The ruler with whom he met was likely Nebhepetre Mentuhotep II who reigned c. BC 2061-2010.  Only persons of high rank were permitted a personal audience with the King of Egypt.

A question asked about the Exodus concerns the metal work done by Aaron and Moses. Moses is credited with making a bronze serpent (Numbers 21:9) and Aaron made a golden bull calf like the one shown below. How is it that these refugees out in the desert had the technology to make bronze and gold castings?


Anthropological studies provide a clear answer to that question. Most fine metal work was done in the wilderness, away from the spying eyes of city dwellers. Metal work was a secret art and done only by certain castes. Moses and Aaron belonged to the caste of ruler-priests who were devotees of the Creator and his son Horus. The golden bull calf with the sun resting in its horns was an ancient symbol of Horus as the divinely appointed sacrifice. They were of the Horite Hebrew caste, the same caste to which Abraham belonged.

The Horite Hebrew priests were but one metal working caste. The Beja (Medjayu) are another. These metalworking nomads from the eastern Nubian desert were devotees of Horus and his mother Hathor until the 6th century A.D. They were associated with different Horite temples, especially on the island of Philak, and at Thebes. Today many Beja are Christians and some are Sufi Muslims. 

The Inadan are another caste of metalworkers who forge beautiful figurines and crosses out in the desert. If a Taureg overlord attempts to do metal work, the Inadan launch a fake attack on his house to warn him not to transgress against their caste. The Inadan are a sub-caste of the Taureg of Sudan and Niger. Inadan males are the only persons permitted to work with metals. The Inadan claim to be related to King David. The Inadan chief maintains 2 wives in separate households on a north-south axis. That is the same pattern found among the Horite Hebrew kings. (Read more about the Inadan in National Geographic, Aug. 1979, p. 389.)



The bull's horns appear on images of Hathor, the mother of Horus. Hathor was the patroness of metal workers. A Canaanite temple dedicated to Hathor was discovered at the southwestern edge of Mt. Timnah by Professor Beno Rothenberg of Hebrew University. Timnah is the site of the oldest copper mines in the ancient Near East.



Facts and Theories About the Philistines

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Alice C. Linsley

The Philistines were the 12th century B.C. peoples whose principal cities were Ashkelon, Ashdod, Ekron, and Gath. A famous citizen of Gath was Goliath, who David defeated in the valley of Elah. Gath sat on the border between Judah and Philistia in Gaza. The people of Gath would have been glad to take possession of the fertile Elah Valley. Philistine control of the valley also would have given them access to the interior of Judah.

Archaeologists call this Iron Age I population "the Sea Peoples" and there is little doubt that they, like the Egyptians, were adept at seafaring. The Philistines dominated the agriculturally rich coastal strip from Gaza in the south to Tell Qasile in the north, near modern Tel Aviv.

According to Genesis 10:14, the Philistines were related to the Nilotic Mizraim clans and the descendants of the Casluchim and the Caphtorim. Deuteronomy 2:23 claims that the Avvim lived in villages of Gaza before the Caphtorim came from Caphtor (Crete?) and displaced them or intermarried with them.

Scholars are uncertain about the original location of Caphtor, but R. A. Stewart Macalister’s excavations at Gezer suggest that they may have come from Crete. The artistic work found by Macalister at Gezer reflects the Minoan style. That peoples from Africa had migrated to Crete thousands of years before has been shown by Thomas Strasser. He and his team found hundreds of tools of African origin on Crete dating to between 100,000 and 130,000 years.

The Avvim of Gaza may be the descendants of the Natufians who inhabited this region between 15,000 and 9,000 years ago. Dorothy Garrod coined the term "Natufian" based on her excavations at Shuqba cave in the western Judean Mountains.The Natufians populated parts of Western Egypt (Fayoum Oasis), the area of Mount Carmel, and parts of Syria and Jordan. They built the original settlement at Jericho. The Natufians populated Gaza, as is seen in the map below.

A map of the Levant with Natufian regions across present-day Israel, Palestine, and a long arm extending into Lebanon and Syria


The Natufian physiology indicates a Mediterranean type with some features more typical of Nubians. (See Marcellin Boule, Henri Vallois, and René Verneau, Les Grottes Palaeolithiques de Beni Séghoual, pp. 212-214.)

British Archaeologist, Graeme Barker, notes "the similarities in the respective archaeological records of the Natufian culture of the Levant and of contemporary foragers in coastal North Africa across the late Pleistocene and early Holocene boundary."

Harvard Professor of Prehistoric Archaeology, Ofer Bar-Yosef, notes that microlithic forms such as arched backed bladelets and La Mouillah points, as well as the parthenocarpic figs found in Natufian territory, originated in the Sudan.

Distinguished Research Professor at UCLA, Christopher Ehret, notes that the intensive use of plants among the Natufians was first found in Africa, as a precursor to the development of farming in the Fertile Crescent.

Portraits of captured Philistines on the walls of the Madinet Habu temple
A Philistine prisoner is shown with his hands bound. 


The Egyptian-Philistine Connection

At the time of King Saul and David, Gezer was under Egyptian political control and cultural influence. The Philistines had a long standing relationship with the rulers of Egypt. This explains Exodus 13:17, which states: “When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, “If they face war, they might change their minds and return to Egypt.”

The main coastal route northward from Egypt is called "the road/way through the Philistines' land" in Exodus 13.17. The Egyptians had fortified settlements at many locations along the major trade routes. During the Middle Bronze Age (ca. 2200–1500 BC) as much as 70% of the population of Canaan lived in these fortified towns. Examples include Tell el-‘Ajjul and Gezer with its gate, tower, and protected water system. These high places were under the control of Egypt from about 2000 to 1178 BC. They were stops along the major routes from Egypt to Syria and the Orontes. The Egyptians build one of their most remote fortification at Meroe on the Orontes in Modern Turkey.

One route, the Horus Way, was the southern section of the Way of the Sea (derek hayyam) mentioned in Isaiah 9:1. This road joined the Nile Valley to the area that came to be occupied by the Philistines. There were numerous Egyptian fortifications along the Horus Way and it appears that Philistines served in the garrisons of these fortifications. The American archaeologist William F. Albright believed that "The Philistines were evidently settled in the Coastal Plain by permission of the Pharaoh, as becomes clear from his [Ramesses III's] inscriptions [at Medinet Habu]." (William F. Albright, The Excavation of Tell Beir Mirsim in Palestine, vol. 1: The Pottery of the First Three Campaigns, Annual of the American Schools of Oriental Research (ASOR) 12 (New Haven, CT: ASOR, 1932), p. 58.)

After about 1000 BC Israel's power and status had increased, overshadowing the power of the Philistines. The new king of Israel was Solomon, David's son. He married the daughter of the king of Egypt. The pharaoh took Gezer and gave it as a wedding dowry to King Solomon (1 Kings 9:16).

Saul had been chosen in hopes that he would strengthen Israel against the Philistines, but that did not happen. When the young man David proved to be the greater warrior, Saul turned against David. David fled for his life and grew strong in his reliance on the LORD.


Israel and Philistia meet for battle

I Samuel 17:19-51 tells the story of the confrontation between the forces of King Saul and the Philistines in the valley of Elah. The Philistine champion in this encounter was Goliath. According to the Biblical account, Goliath cursed the true God and made fun of David and his Hebrew people.

Elah refers to the Valley of the Terebinth (Emek HaElah in Hebrew: עמק האלה‎). Terebinth trees (Pistacia atlantica) and oaks grew in the place where the Israelite army camped.

To enter the territory of Judah, the Philistines had to come through the Elah Valley. It is likely that they had in their sights the fortified city at Khirbet Qeiyafa in the Elah Valley, discovered by Yosef Garfinkel and excavated under his direction from 2007 to 2013. The city is dated between 1050 and 915 BC and sat on the summit of a hill that borders the Elah Valley on the north. This is on the main road from the coastal plain of Philistia to Jerusalem.

Another city in the area is Adullam. It was on an elevated site and near the well-traveled route which later became a Roman road through the Elah Valley. Judah’s friend, Hirah, was from Adullam. While Judah was visiting Hiram, arrangements were made for Judah to take his second wife. If Judah followed the marriage pattern of his Horim, this bride would have been Judah’s patrilineal cousin. The Hebrew text shows evidence of emendation. This bride is said to be a daughter of Shua, but it is more likely that Shua was one of Hirah's daughters because Shua is a woman's name. An earlier Shua is mentioned in 1 Chronicles 7:32 as the daughter of Eber. She lived seven generations before Judah.

King David sought refuge in the area of Adullam after being expelled from Gath by King Achish. David hid from Saul in a cave near Adullam (1 Sam. 22:1). David’s father, Jesse, came to him there. Jesse was in danger also, so David sought refuge for his family in Moab. “David brought them before the king of Moab; and they dwelt with him all the while that David was in the stronghold.” (1 Sam. 22:4). This appears to be a case of calling on the aid of kin. Jesse was a descendant of Boaz and his Moabite wife, Ruth.

The Ancient Tumuli of Nobles

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Alice C. Linsley


From the dawn of human existence stone has been a primary material, and humans have refined techniques for working stone on both a small and large scale. The oldest known stone tools date to about 800,000 years. These were found in South Africa. Similar stone tools have also been found on Crete. These date to about 130,000 years.

Beginning about 10,000 years ago, we find huge stone structures. Some served ceremonial purposes involving observation of the heavens and others were used for the burial of high status persons. These stone tombs are called tumuli or dolmens. In the Breton language the word dolmen means table of stones or stone table.

In 1870, Conrad Engelhardt (1825-1881), a Danish archaeologist, wrote,
"Megalith graves extend in one almost unbroken chain from the Gulf of Riga along the south coast of the Baltic and the North Sea, through Scandinavia and Britain, along the eastern shores of the Atlantic Ocean and the southern shores of the Mediterranean as far as Tripoli; also in scattered groups covering Palestine, Syria, Seleucia, Tartary and Persia as far as India, where they again appear in large numbers. They are on the whole confined to the coastal stretches, to the lowlands and the river valleys. Considered as a whole, they are all of identical ground plan and mode of construction, and their monumental character appears to have originated in one and the same culture."

A spectacular example of a dolmen in Brittany is La Roche aux Fees or Fairy Rock. It dates to between 3000 and 4800 BC. The builders of this huge structure were skilled stone masons. They were attached to nobles in the R1b haplogroup. People in this group had dispersed throughout much of the ancient world by 10,000 years ago.
"Fairy Rock" tumulus in Brittany 

Tumuli have been found across a wide range of Europe and the Near East. Some have been found in Korea, China, and Japan. The geographical range of these communal graves corresponds to the range of dispersion of R1b peoples. The Nilotic Anu moved into Korea and Northern Japan, and it is likely that the 2000 year Ur-David mummy found in China is in the R1b genetic group also.

According to tradition, the ruler-priest Joseph Arimathea went to Cornwall in connection with mining operations there. Because mining and tomb construction involve the same skills, these were the work of a select group. Along the Nile, priests were involved in the construction of the royal tombs. From the time of the earliest pharaohs, mining and tomb construction were the work of priests.




Some of the oldest examples of stone work have been found in the areas inhabited by the R1b peoples. This includes the 100,000 to 130,000 year old stone hand axes found on Crete.

Early stone tools include sharp-edged flakes, flake fragments, and cobbles dated to between 2.5 and 2.6 million years. These were discovered at three sites along the Gona River in the Afar region of Ethiopia. Similar stone tools, known as Oldowan, have been found at Omo in southern Ethiopia, at Lokalalei in northern Kenya, and at Hadar, five miles east of the Gona River study area.

It appears that the dispersed R1b rulers are to be credited with building stone monuments and tombs wherever they moved. This is called "diffusion" of a culture trait or artifact.

One of the early proponents of the theory of diffusion was Oscar Montelius (1843-1921) of Sweden. In 1894, he expressed his belief that the form of the megalithic graves corresponds to the "tholos tombs" of Greece, Malta, the Balearic Islands and Asia Minor. However, there is a significant difference. The tholos tombs have a beehive shape (called girna in Malta). The stones are laid in horizontal courses and this structure was used for housing and sheep cotes. The beehive structure represents a more common architecture and should be considered apart from the stone tombs constructed for communal burial of high status families.

Sheep cote in Zanuta, West Bank
Photo: Emil Salman
Some of the beehive tombs contained objects of Egyptian origin dating between 3700 and 2500 years. The evidence of Nilotic influences was noted by Sir Grafton Elliot Smith (1871-1937) and William James Perry (1868-1949), both of whom concluded in their books that the stone working practices of the ancient Near East and European civilizations seem to have originated among the ancient Nilotes. They noted that the stone tumuli found in Brittany and elsewhere resemble the stone mastabas of the earlier Pharaohs in Sudan and the rock-cut tombs of Egyptian nobility.

Today we have reason, by virtue of molecular genetics, linguistics, and archaeological discoveries, to suspect that peoples had spread out of Africa long before Egypt was a kingdom. Among them were stone workers of considerable expertise. It appears that they moved northward, following the current of the Nile and continued on to Crete and Malta. Thomas Strasser and his team found hundreds of tools of African origin on Crete dating to between 100,000 and 130,000 years.

These are identical to hand axes fashioned in Africa about 800,000 years ago. The image (right) is of such a stone tool found at Kathu in South Africa. Similar stone tools have been found on the Iranian plateaus. Ancient African artifacts also have been found in China. There is considerable material evidence of prehistoric movements out of the Central Africa and the Nile Valley. DNA studies of Haplogroup R1B indicate settlements outside of Africa 10,000 years ago. Molecular genetics confirms the movement. R1b-M73 dispersed both to the West, reaching Spain and to the East, reaching China.


Related reading: Sun Cities of the Ancient World; Genesis and the Stone Age; Stone Work of the Ancient World; Sheep Cotes as Sacred Spaces; The Tool Makers of Kathu; Megalithic Culture in Indonesia by W.J. Perry; Primary and Secondary Burial of the Rulers of Old


Burial Practices of the Rulers of Old

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Alice C. Linsley

The burial practices and funerary imagery of the ancient rulers expresses hope for immortality and bodily resurrection. Job, a Horite Hebrew, wanted those who came after him to know that he believed in a Redeemer. He wanted it set in stone. "Oh that my words were written! Oh that they were inscribed in a book! That with an iron stylus and lead they were engraved in the rock forever! As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. Even after my skin is destroyed, Yet from my flesh I shall see God; whom I myself shall behold, And whom my eyes will see..." (Job 19:24-26)

Likewise, Ezekiel was to prophesy, saying "Dry bones, hear the word of the Lord! This is what the Sovereign Lord says to these bones: I will make breath enter you, and you will come to life. I will attach tendons to you and make flesh come upon you and cover you withskin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.’” (Ezekiel 37:4-6)

Unlike the religions that seek to escape the material world, Christianity and Judaism value the body and believe it is not to be destroyed beyond the processes that are natural to death. Jews do not cremate. The early Christians did not cremate. Both Jews and Christians practice primary and sometimes secondary burial. It is common for Christian monastic communities to gather the bones of the deceased monks for secondary burial in a charnel house. Here are the skulls of monks who lived at St.Catherine's Monastery at the foot of Mt. Sinai.




None of the ancient rulers in the R1b haplogroup were cremated. All their stone tumuli represent secondary burial. This involved gathering the ruler's bones and placing them in the tumulus. The primary burial was underground and was covered with stones. Here is an image of a primary and secondary burial site (Bronze Age) found near Hamburg, Germany.




Cremation was not the practice among the Hebrew ruler-priests. They practiced secondary burial. The bones were placed in ossuary boxes. Researchers from Bar-Ilan and Tel Aviv universities confirmed the authenticity of an ancient ossuary that was plundered from a tomb in the Valley of Elah (where David defeated the Philistine warrior Goliath).

The 2,000-year-old ossuary belonged to a daughter of the Caiaphas family of priests. It is marked with the 6 pointed star associated with the Horite ruling caste, and an Aramaic inscription that says, “Miriam Daughter of Yeshua Son of Caiaphas, Priests of Ma’aziah from Beth Imri.” The inscription dates to the time of the Second Temple. Here is a photo of Miriam's ossuary.




The six prong star symbolizes the rising sun and the hope of resurrection. It is also found on the ossuary of Joseph Caiaphas, the high priest (below).




The image is called mer-ka-ba, a word of ancient Egyptian origin. Merkaba means "love of the body and spirit." In the worldview of the R1b peoples, immortality required that the body and spirit be together to avoid the "second death." Therefore, great precautions were taken in the burial of the ruler, so that the body and spirit did not became separated. This is why the bodies of the Egyptian rulers were mummified. The R1b rulers buried in the Tarum Valley in China were also mummified.

The merkaba appears on tomb stones in many parts of the world where the R1b peoples lived. The motif is found on this grave stone at Banais, Israel, near the source of the Jordan River.




The merkaba appears on artifacts throughout the regions populated by R1b peoples. It symbolizes the rising of the Sun, the emblem of the Creator among the R1b peoples. The same image is seen on some of these carvings from the oppida (a "high place") of the Castro culture in Galicia, Spain.



Number Symbolism in the Bible

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Alice C. Linsley


Most numbers in the Bible are symbolic and not to be taken literally. The account in Numbers of over 600,000 men of arms, plus women, children, and flocks leaving Egypt is hyperbole. This would be estimated at a population of between 1 million to 2.5 million persons. Indeed, the number 600,000 is highly symbolic. The 6 comes immediately before 7 and 7 symbolized fulfillment or perfection. There are 5 lunar cycles; the ancients didn’t have a zero/zed. The five lunar cycles total 60 (5 X 12 cycles). Add 60 and 6 = 66 men of arms, probably accompanying a group of between 200 and 500.

Keep in mind that the highly polished Exodus narrative was told long after the time of Joseph. In Joseph’s time the Hebrew chiefs moved back and forth between Egypt and Canaan rather freely. Judah's tryst with Tamar is an example.

The number 40 appears in narratives in both the Old and New Testaments. It has a Nilotic context, as the Nile flood lasted forty days. The number 40 does not appear in books that have a Babylonian context, such as Esther and Daniel.

Sometimes numbers are avoided entirely because the writer did not know the exact figure. Here is an example from Exodus 18:12: Jethro (Yitro) offered a burnt offering and other sacrifices to God and “Aaron and all the elders of Israel came and ate with Moses' father-in-law in the presence of God." The phrase “all the elders” is vague because the writer did not know the number of elders. He could as easily have said 70 elders, 40 elders or 12 elders. Or, had he written 23 or 71, it would reflect knowledge of the number of men appointed as elders in the Sanhedrin.

John’s Revelation speaks of 24 elders in 19:4 and 12 foundations to the New Jerusalem. The text tells us that the foundation stones represent the 12 apostles. Are we to take this literally? It is clear that the meaning pertains to how the New Jerusalem is founded upon the Apostles or the Apostolic Witness.

In Revelation we read about 7 churches, 7 seals, and 7 bowls. Most readers recognize the connection between the number 7 and divine acts of creation, remembering the 7 days of Genesis 1. The Masoretic text of Genesis 5 assigns Lamech the Younger 777 years. He was Noah’s father. However, the Septuagint assigns Lamech the Younger 753 years, and the Samaritan Pentateuch assigns him only 653 years.

In his extraordinary Commentary on Genesis (Volume 1), Umberto Cassuto wrote, "What is the cause of the divergences between the three texts, and which recension has preserved the original figures? Much has been written on this subject, and the answer remains in dispute" (p. 265). Cassuto believed that the original figures are preserved in the Masoretic chronology. Those are the numbers I will use here to demonstrate how numbers are sometimes used in Scripture to show patterns.

Cain murdered his brother and tried to hide his crime from God. Cain deserved to die, yet God showed him grace by sparing his life. Cain was marked with a protective sign and was banished. Reflecting on this grace shown to his ancestor, Lamech the Elder brags to his wives and challenges God to show him greater grace than was shown to Cain (7). He claims a greater measure of grace (77). Lamech the Younger, son of Methuselah (Genesis 5) is assigned even greater grace because he is said to have lived 777 years. This Lamech is the son of Methuselah and his cousin bride Naamah, and he is the father of righteous Noah.




Regarding the ages of men named in Genesis, St. Jerome notes: "I am reviewing carefully the places in Scripture where I might find old age mentioned for the first time. Adam lived for 930 years, yet he is not called an old man. Methuselah's life was 969 years, and he is not called an old man. I am coming down all the way to the flood, and after the flood for almost three thousand years, and I find no one who has been called old. Abraham is the first, and certainly he was much younger than Methuselah." (Homilies on the Psalms 21)

Jerome's observation is significant. Those who lived before the flood are not old because the numbers assigned to them are symbolic.

The Serpent on Moses's Staff

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Alice C. Linsley

The serpent in the Bible is a neutral symbol. In some references the serpent is an enemy to be trampled under foot (Gen. 3:15). In other references the serpent is to be lifted up (Num. 21 :4-9). The serpent in Eden is said to be wiser than all the other creatures and it tempts the woman to transgress. Jesus urges his disciples to be wise as serpents, yet gentle as lambs.

How can a single entity have two apparently opposite qualities, both good and evil? It is a mystery. Yet it is as real as a mobius strip. As mysterious as the Biblical merisms of good-evil, night-day and male-female.

mobius strip

The Michelangelo painting above is found in the Sistine Chapel. The bodies poisoned by the snakes occupies the right side, and spreads toward the center. The survivors on the left have their their eyes and arms posed imploringly toward the salvific image of the bronze serpent. The way the serpent wraps around the staff is an innovation based on the Greco-Roman portrayal of the rod of Asclepius, a symbol of healing. The staff with the bronze serpent held by Moses would have been a coiled bronze disk. It would have reflected the sun's brilliance.

Bone box of the high priest Joseph Caiaphas

The solar imagery that pertained to the Creator took various forms, as shown in these 2000-year bullae from Celtic Spain. The 6-prong solar rosette on the top right is the merkaba that appears on the ossuaries of the Hebrew ruler-priests, such as the one shown above.

The bronze serpent on the staff of Moses would have resembled the solar image at the bottom right.



Some have cited the narrative of Moses raising the bronze serpent as an example of serpent worship (ophiolatry). While there is evidence that the serpent was venerated as a sacred animal 70,000 years ago, the Biblical writers deny that Moses tolerated any form of idolatry. The story in Numbers is better understood as the elevation of a symbol of the Creator. The coiled bronze serpent is a solar symbol and the sun was the emblem of the Creator among Abraham's Horite Hebrew people. In other words, the Israelites were urged to look to their Creator for salvation.

The coiled serpent in the hand of a ruler represents the ruler's appointment by God. It is analogous to the sun cradled in the long horns of the bull. Hathor, the mother of Horus, was divinely appointed to conceive the Creator's son when she was overshadowed by the sun, the emblem of the Creator. This is signified by her solar headdress. The coiled serpent conveyed the same idea. Moses was the ruler of the people and the people were to look to him as the Creator's representative.

The coiled serpent can also be found associated with rulers among the Celts. The spiral shape of the coiled serpent is the most widespread image carved on the dolmen of ancient Celtic rulers. This association with rulers appears to have persisted in England until the early 1590's.

This detail from a 400-year-old painting of Elizabeth I shows her grasping a coiled serpent. The coiled serpent is a symbol of the divine appointment of a ruler.




The portrait of Queen Elizabeth I was painted by an unknown artist in the 1580s or early 1590s. The serpent was painted over as a bouquet of flowers, but with the passing of time and the deterioration of the painted surface the serpent has reappeared.


The Theotokos and Weaving

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Orthodox icon shows Mary, the Mother of God, weaving purple thread

Alice C. Linsley

Long before Christianity a connection existed between Hathor, the mother of God's son, and weaving. Hathor was the patroness of weavers. On ancient monuments of the Nile she is shown giving gifts of clothing. In spell 486 of the Coffin Texts, she receives a dress specially woven for her. This is the tribute of weavers who venerated her. The spell is entitled: “Weaving the Dress for Hathor.” In return, the weavers sought the protection and intercession of the mother of the Creator's son.

For the Horite Hebrew (Habiru) this image of Hathor would have held special significance. They were devotees of the Creator and his son, Horus, and they lived in expectation of the Righteous Ruler who would overcome death, leading his people to immortality.

The earliest Messianic reference in the Bible is Genesis 3:15. It concerns the Mother and the Son. She shall bring forth the Seed of God who will crush the serpent's head. Note this was expressed in the Pyramid Texts about 1000 years before the Psalms were written.

"Horus has shattered (tbb, crushed) the mouth of the serpent with the sole of his foot (tbw)" - Pyramid Texts, Utterance 388 (681)

In the Coffin Texts, Hathor is also given a role in defeating the serpent (spells 370, 375, and 378).

The connection of Mother and Son is also expressed in how both are pierced. Jesus was pierced in his side and Mary in her heart.


The Horite Hebrew of Edom

Seir of Edom is designated as "Seir the Horite" in Genesis 36. Many of the greatest rulers of the Bible have Edomite blood. Among them are Abraham, David and Herod the Great. Genesis 36:31 speaks to the antiquity of the Edomite rulers: "These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel.” 

Edom was Abraham’s territory. As a Horite Hebrew ruler he maintained two wives in separate settlements on a north-south axis. Sarah resided in Hebron, and Keturah, his second wife, resided in the area of Beersheba. His wives’ settlements, with their royal guards, servants, handmaids, flocks and slaves, constituted the northern and southern boundaries of Abraham’s territory. This territory was entirely in the land of Edom, south of Judah.




The data of Genesis indicates that Abraham controlled the territory from the wells of Gerar, where he formed a treaty with the local chief, to the waters of Engedi. In other words, Abraham’s territory was ancient Edom. The Greeks called this region Idumea, meaning "land of red people." Both Esau and David are described as red.


The Ark rested in the house of Obed-Edom in the region of Jaar, the Weaver

Israel’s first king was Saul, from Gibeah. He was a “son” of Benjamin. Ben-jamin means “son of the south” and likely refers to the land of Edom. As a sign of Saul’s royal status, the Ark with the symbols of Moses, was placed in Gibeah. After David became king, the ark was brought "from the house of Abinadab, that was in Gibeah” to Jerusalem (II Sam. 6:1-12). However, for three months the Ark rested in David’s hometown of Bethlehem in the house of Obed-Edom. The designation of Obed-Edom is significant. It traces David’s lineage by his father’s line and his mother’s line. Obed was David’s paternal grandfather. His mother was Edomite.

The Ark was guarded by the priests of Bethlehem until David was able to have it moved to "the city of David," a 12-acre ridge south of the Temple Mount (II Sam. 5:9). Psalm 132:1-7 makes it clear that David had the Ark moved from Gibeah to Bethlehem, a Horite settlement (I Chronicles 4:4; 1 Chronicles 2:54).
O Lord, remember in David's favor
his extreme self-denial,
how he swore to the Lord,
vowed to the Mighty One of Jacob,
'I will not enter my house,
nor will I mount my bed,
I will not give sleep to my eyes,
or slumber to my eyelids
until I find a place for the Lord,
an abode [mishkanot- footstool] for the Mighty One of Jacob.'
We heard it was in Ephrath [Ephratha - Bethlehem]
we came upon it in the region of Jaar the Weaver. (Hebrew Study Bible, p. 424)
II Samuel 21:19 states that Jaar was from Bethlehem. 


Iconographic evidence from the Christian Era

The connection between the Mother of God and weaving is found in non-canonical books as well as in canonical books. Chapter 9 of the Gospel of Pseudo-Matthew describes how Mary and the other virgins were spinning thread in the Temple compound. Carrying a pitcher, Mary went out to a fountain where the angel said to her, "Blessed art thou, Mary; for in thy womb thou hast prepared an habitation for the Lord." The next day the angel appears to her again while she is spinning. The Annunciation at the fountain is depicted on this 13th-century fresco in Croatia.

A 4th-century sarcophagus in Sicily has a panel that appears to convey the Annunciation at a fountain. This is likely the earliest context of the Annunciation, and it aligns with Christian iconographical and the Biblical data. In the Biblical narrative, royal brides are met at wells and fountains.

In the West, some early images show seated Mary spinning purple thread or with the thread in a basket. Examples include a 5th-century mosaic in Rome and a textile fragment from the 8th or 9th century. 

Horus was conceived when Hathor was overshadowed by the Sun. Likewise, in Luke 1:35, we read how Gabriel told Mary, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God." It appears that Messianic expectation is much older than Judaism. Indeed, Christianity is the only true Messianic Faith on earth today. Judaism rejects Jesus as Messiah, and the Quran denies that God has a Son.



Afro-Asiatic Influences on the Deuteronomist

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Map shows the dispersion of the peoples in Haplogroup R1b. 
Among these are the rulers of the Afro-Asiatic Dominion.


Alice C. Linsley

I receive many questions about articles posted at Just Genesis and Biblical Anthropology. Here is a question that brings into focus the development of the Hebrew canon, or Old Testament.
Alice, I am interested in how Leviticus, Numbers, & Deuteronomy were influenced by the Afro-Asiatic Dominion. I can't find discussion of this at either of your blogs. Thanks.
Articles pertaining to this discussion are linked at the bottom of this post under related reading. In this post, I provide definitions of terms and explain how the Deuteronomist Historian is rooted in the religion of the Afro-Asiatic rulers, and where he departs from that religion.

To understand the Afro-Asiatic influences on the Deuteronomist, we must note the incongruities between the contexts of Abraham, the Horite Hebrew in Edom, and the later Deuteronomist whose theological perspective expresses the wounds of the Babylonian captivity.


 "The Afro-Asiatic Dominion"

Archaeogenetics has shown conclusively that a vast dispersion of Proto-Saharan peoples dominated the archaic world. These are in Haplogroup R, traced by Y-chromosome DNA, passed through the fathers. Another term for peoples in this group is "Euroasian" but this is misleading because the point of origin of these peoples is Africa.




The range of the dispersed Proto-Saharans extended from the Benue Trough and Lake Chad, to the Nile Valley, the Indus Valley, Southern Europe, and parts of Asia during the Holocene Wet Period. This represents a late movement of peoples out of Africa; a period of kingdom building by Afro-Asiatic rulers. I have termed this expanse the “Afro-Asiatic Dominion” because the words spoken by these peoples would have roots in the Afro-Asiatic language family. This is the oldest language group.

The Afro-Asiatic Dominion is older than the Axial Age (c. 900-200 BC) and the Vedic Age (c. 1500-500 BC). The rulers of the Dominion were the earliest kingdom builders on earth. These were the builders of huge stone temples such as that found at Göbekli Tepe, the two Ġgantija temples at Gozo in Malta, the stone temple at Baalbek in Lebanon, and the great pillared temples of the Nile.

The term "dominion" is appropriate because these territories were ruled by kingdom builders who shared a common religious tradition and common ancestors. They also had a common conception of divine appointment of rulers by the overshadowing of the sun. The sun was the emblem or symbol of the Creator God. The Deuteronomist points to this in the story of the bronze serpent on Moses's staff. This would have been a coiled serpent, a solar orb. The people were to look to the Creator's symbol for deliverance. The same image is used to represent the authority of bishops appointed to rule in the Church.

Bishop's crozier

The rulers of the Afro-Asiatic Dominion are the rulers of the archaic world (BC 1000-2000). In the book of Genesis they are called the "mighty men of old" and are described as "heroes" and "men of renown." In Genesis 6:2, these rulers were presented as "sons of the gods" (elohiym), which means they ruled after their deified fathers. The deified rulers were believed to ruler by divine appointment, as with Moses. The Deuteronomist seeks to strengthen the authority of Moses in Exodus 22:28: "Thou shalt not revile the gods (elohiym), nor curse the ruler of thy people."

The burial practices of the archaic rulers reflect a common conception of the body and spirit, and the hope for immortality. The destiny of their people was believed to depend on the destiny of their ruler in the next life. Examples include the royal tombs of Alaca Hüyük in Anatolia (Turkey). At Horoztepe, in northern Anatolia, they built royal tombs dating from 2400-2200 BC. These are richly furnished with finely crafted artifacts in bronze, silver, and gold.

The mighty men of old built shrine cities at high elevations, temples, palaces, pyramids, and circles of standing stones. These "high places" were centers of religious ritual. In southern Anatolia, royal stone masons built Catalhoyuk beginning around 7500 BC. The word catal means fork and hoyuk means mound. This settlement was built on two mounds (east and west) and a channel of the Çarşamba River once flowed between them. The houses excavated in Catalhoyuk date between 6800-5700 B.C.

The Deuteronomist encourages the destruction of all high places except Jerusalem. The targets to be destroyed were the bamot. Bamot is the plural form of the word bamah, meaning high or exalted. (The word appears in names like Oholibamah and Obamah.) The Deuteronomist mentions the destruction of Jericho, a pre-pottery Neolithic (PPN) settlement (10,500 to 9,500 BC) whose prestige as a fortified shrine city surpassed that of Jerusalem.

 These peoples maintained settlements at sheltered high places (tamana, kar, or oppidum) near water sources. These were the Sun Cities of the archaic world. At the center of these royal cities were the temple, the palace, housing for priests, and quarters for the royal guard. The temple typically was aligned to the solar arc and was called O'piru, which means "house of the Sun."

The sun temples include those found at Göbekli Tepe and Nekhen. Nekhen (called Hierakonpolis by the Greeks), is the oldest temple known to have association with Abraham's ancestors. The temple was located on the Nile, making it easy for temple officials to weigh and measure shipped cargo, and assess tolls on the vessels that docked there.

The priests who served at the ancient shrine cities were called 'apiru, ha'piru or Ha'biru. The English word Hebrew is a variant of Ha'biru. Abraham is called "Hebrew" (Ha'biru) in Genesis 14:13. The Harris papyrus speaks of 'apriu of Re at Heliopolis, the shrine of the Sun. Plato, who studied under a Horite priest at Memphis for thirteen years, wrote "Tell me of the God of On, which was, is and shall be."


Revising biblical history

The Deuteronomist is the final editorial hand on the Old Testament, especially Genesis through First and Second Kings. In these books there is a tendency to religious extremism expressed in willingness to commit genocide and iconoclasm. YHWH alone is to be worshiped, though the Creator was known by other names among archaic peoples. The people are to live in obedience to the prophet Moses (Deut. 18:18). Moses and the Law are to be the Jew's primary authorities. Jerusalem is to be the sole center of true worship, and authority over all aspects of Jewish life is vested in the religious leaders in Jerusalem.

The Deuteronomist revises the history of Abraham's Horite Hebrew people to present a narrative about Moses and the Law that serves to strengthen Jewish identity.The focus is shifted from the archaic rulers and their hope of a Righteous Ruler who would be conceived by divine overshadowing, to the Jerusalem cult. The Deuteronomist seeks centralized worship at the Jerusalem temple, and the reshaping of the Passover and Tabernacles into national observances. He promotes the power of the religious rulers in Jerusalem, and Israel’s rightful possession of the land. This is the beginning of political Zionism.

The Deuteronomist makes reference to the things of old, such as the tabernacle at Shiloh and the Ark of the Covenant, but there is no evidence that the Deuteronomist has first hand experience of these things. In his narrative, anthropologically significant details are entirely lacking. The editorial work of the Deuteronomist is from a much later time, the Neo-Babylonian Period (c. 700-300 BC). 

The Deuteronomist writes from a context that is about 1500 years after the time of Abraham. This perspective does not align with the historical, archaeological, linguistic, and anthropological data concerning Abraham. It ignores his R1b cattle-herding ancestors who lived 4500 years ago in central Africa. The result is a disconnection between the Deuteronomist's portrait of Abraham and the earlier portrait of Abraham as a Horite Hebrew (Habiru) whose ruler-priest ancestors are named in Genesis 4 and 5. Among them are many righteous men: Methuselah, Enoch and Noah.

The Deuteronomist would have us believe that Abraham's ancestors did not worship the true God. Against all the evidence, he asserts in Joshua 24:2: “In olden times, your forefathers – Terah, father of Abraham and father of Nahor – lived beyond the Euphrates and worshiped other gods.” This simply is not true. Terah and his father Nahor were Horite Hebrew rulers who acknowledged the supreme Creator God whose symbol was the sun. Moses is one of their descendants, and the marriage and ascendancy pattern of Moses's family is identical to that of Abraham's father and grandfather.

A central theme of the Deuteronomist is that God abandons Israel because He is angry. He allows His chosen ones to fall before their enemies and to be taken as captives. The Deuteronomist seeks to explain why God would allow his appointed people to be carried into exile. The explanation given is the moral failure of the people and their leaders. Moses's half-brother Korah was a priest who, according to the Deuteronomist, died in the wilderness after he challenged Moses's authority. Moses's other brother was Aaron, also a priest. The Deuteronomist would have us believe that Aaron too failed in righteousness when he created an image of the divine calf overshadowed by the sun, a Messianic reference among Abraham's cattle-herding Nilotic ancestors.




The Deuteronomist urges the smashing of images: "... thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire." (Deuteronomy 7:5) Rulers who comply are praised. In the ancient world, the horse was associated with the sun and the Creator. During his reform, Josiah banned horses as a religious symbol. II Kings 23:11 reports that "He removed the horses that the kings of Judah had dedicated to the sun at the entrance to the House of the Lord."

Biblical rulers who did not kill their enemies and did no smash images are presented a moral failures who bring divine wrath upon their people. For the Deuteronomist that wrath is concretely expressed in the harsh treatment the Jews received at the hands of their Babylonian captors.

The Temple of the Winged Lions

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Alice C. Linsley

It is said that the Temple of the Winged Lions was built to honor al-Uzza, a goddess of the pre-Islamic Quraysh. The temple stands on a promontory overlooking Petra and was accessible by ascending a massive staircase. The entrance was flanked by huge columns and the inner chamber has multiple columns, typical of the ancient Nilotic temples. The twelve columns surrounding the main podium were adorned with “winged lion” capitals.

In the ancient world, the lion was the animal totem of the rulers identified in Genesis as the "mighty men of old." This is why the names of many biblical rulers have the ar affix. It signifies both the lion and the ruler. Ari was an honorific for a man of distinction and power. The Hebrew word ari (or aryeh), the Akkadian aria, the Aramaic arya, and the Sanskrit word aryeh  mean "noble." In Genesis 49:9, Jacob refers to his son Judah as Gur Aryeh גּוּר אַרְיֵה יְהוּדָה, a "young lion."

The totem of Shobal's clan was the lion, fierce in it youthful strength. Shobal was one of the Horite Habiru kings named in the Genesis 36 ruler list.

The ruler Ar-pacshad is named in Genesis as one of Abraham's ancestors. His name means "happy ruler" or "happy lion." He ruled sometime in the period between 2445–2160 BC.

The narrative surrounding the goddess Uzza comes from a later time, about 200 AD, and mainly from Islamic sources. In his effort to eradicate idolatry Mohammed is said to have ordered the destruction of shrines dedicated to al-Uzza.Yet this monumental temple stands and was clearly a prestigious religious site in the time of Jesus when the Nabateans controlled the Arabian incense trade and a kingdom that stretched from Damascus to the Hejaz.


The Nabataean warriors had long wavy hair and wore feathers. 


Was Uzza a goddess or a clan designation?

It is strange that to find the name Uzza associated with a goddess because Uzza is a man's name. In Hebrew the names Uzza עזא and Uzzah עזה apply only to men. A man named Uzza tried to stop the Ark from falling off a cart (1 Chronicles 13:7; also 2 Samuel 6:6.) 

Another Uzza is mentioned in 1 Chronicles 8:7 as a son of Gera of Benjamin and a brother of Ahihud. Ezra 2:49 mentions a temple servant named Uzza who returned with Zerubbabel from Babylonian captivity.

There is also a man named Uzza associated with a palace garden in which king Manasseh is interred (2 Kings 21:18). Some think this might king Uzziah (2 Chronicles 26:23).

The root of the names Uzza, Uzzah, and Uzziah is Uz. The "land of Uz" is Job's homeland, according to Job 1:1. Uz is also associated with the rulers of Edom, the region where Petra is located. Uz was a grandson of Seir the Horite (Genesis 36). 



It seems likely that the temple of Uzza was dedicated to Hathor, not a goddess named Uzza. The Horites of Edom venerated Hathor, the mother of Horus. The three trees symbolism at the temple of the Winged Lions likely represents the divine Triad: Ra, Horus and Hathor. Generally, the architecture at Petra reflects the Horite three-part structure of the Divine Triad

The Nabataean kings, such as Harithath IV, bear the Horus name. King Harithath is called King Aretas in II Corinthians 11:32. Coins bearing the image of Aretas have been found in the Nabataean town of Avdat. He was called "King of the Nabatu, who loves his people" (Philopatris), and it was during his reign that the greatest of Petra's tombs were created.

The word Nabataean is related to Naba or Nabu, the guardian of scribes and prophets. This is the origin of the Hebrew word nabi, meaning prophet. The earliest scribes were Horite priests. The cult of Nabu was introduced into Mesopotamia and Babylon by the Kushites. Kushite kings sometimes bore the name Nabu, as with Nabu-shum-libur, an early Kushite king in Babylon and Nabu-apluiddina.

The first ruler of Petra was Obodas. This name is derived from the Edo/Edomite name for ruler which is Oba. Linguist Helene Longpre recognizes that Demotic Egyptian (7th-5th c. B.C.) and Nabatean Aramaic most closely correspond to Meroitic or Old Nubian. (Longpre, "Investigation of the Ancient Meroitic Writing System", Rhode Island College, 1999.) Demotic is the script of the Rosetta stone in the Ptolemaic period (BC 332-30).



Why Zipporah Circumcised Her Son

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Alice C. Linsley

Exodus 4:24-26 is one of the most difficult passages of the Old Testament.
Thus saith the LORD.... And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. And it came to pass by the way in the inn, that the Lord met him, and sought to kill him. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, "Surely a bloody husband art thou to me." So he let him go: then she said, "A bloody husband thou art, because of the circumcision." (Exodus 4:22-26)

Many Bible scholars believe that this puzzling story is an episode from a larger narrative. It is mysterious because of its brevity and lack of context. We are told only that this happens on the journey back to Egypt and at night.
3200 BC flint knife 

There is no explanation as to God's motive. Was Moses to pay for killing another man with his own life? Why would God want Moses to die when He has given Moses clear directions about what he is to say to Pharaoh when he arrives back in Egypt?

What is the significance of all this talk of first born sons? Israel as God's firstborn appears to parallel the firstborn of Egypt, but was the child circumcised by Zipporah Moses's first born son?

In what sense is Israel God's firstborn. Surely this is not a statement about the primacy of birth, since Israel, that is, Jacob, was not Isaac's first born. Is it a reference to the great antiquity of the Hebrew priesthood?

Note that Moses is not named in the passage.When Zipporah circumcised her son what did she touch with the bloody foreskin? The pronouns do not make it clear. Did she touch the legs of her son or the legs of her husband? Is the word "legs" a euphemism for genitals? Scholars have debated this for years.

Zipporah appears to accuse Moses. What is the substance of her accusation, and is she angry with him? Normally, Hebrew babies are circumcised on the eighth day. Did Moses delay his son's circumcision for some reason?

What is the significance of the word hatan for bridegroom? Does this word provide greater insight into the mysterious text?

Some of the difficulty of this passage can be cleared away when we remember that Moses was a Horite Hebrew and his marriages followed the pattern of his father and his ancestral Horim. The Horite Hebrew chiefs had two wives. The first was the wife of the man's youth and was a half-sister. Moses's first wife was his half-sister and she is referred to as his "Kushite" bride. The second wife was usually a patrilineal cousin and this wife was taken close to the time when the man would become a chief.

Zipporah was Moses's second wife; his cousin bride. Presumably, the son who Zipporah circumcised was their first born. If this is the case, Zipporah performed the rite that would have been performed by her father, the priest of Midian. This is because the first born son of the cousin bride belonged to the household of his maternal grandfather. This is a feature of the marriage and ascendancy pattern of Abraham's people.

Zipporah's father was a Horite Hebrew priest who ruled in the region of Midian.The land of Midian was named for one of Abraham's sons, born to Abraham's cousin wife, Keturah (Gen. 25). To explore the account given in Exodus 4:24 we need to understand the marriage and ascendancy pattern of the Horite Hebrew chiefs.

As Moses and Zipporah were by now too far away from Jethro for Jethro to perform the circumcision, it was done by Zipporah. The daughters of priests performed circumcisions, but only on females. It is called pharaonic circumcision and pertained only to the wives and daughters of high-ranking Kushite priests. The Bible does not say much about this, but there is much extra-biblical evidence for female circumcision among the Nilotic rulers. This is not to be confused with what is termed today "genital mutilation."

In November 1982, Canadian Anthropologist Janice Boddy's fascinating essay on Pharaonic circumcision appeared in American Ethnologist. The essay was titled "Womb as Oasis: The symbolic context of Pharaonic circumcision in rural Northern Sudan" (Vol.9, pgs. 682-698). Here Boddy sets forth her research on Pharaonic circumcision among the Sudanese. Among the Sudanese this practice of female circumcision parallels the circumcision of males and reflects the binary distinction between females and males, one of the more important binary distinctions found throughout the Bible.

Boddy explains (p. 688): 
"In this society women do not achieve social recognition by becoming like men, but by becoming less like men physically, sexually, and socially. Male as well as female circumcision rites stress this complementarity. Through their own operation, performed at roughly the same age as when girls are circumcised (between five and ten years), boys become less like women: while the female reproductive organs are covered, that of the male is uncovered. Circumcision, then, accomplishes the social definition of a child's sex by removing physical characteristics deemed appropriate to his or her opposite: the clitoris and other external genitalia, in the case of females, the prepuce of the penis, in the case of males." 

Herodotus (BC 485-425) wrote concerning the origin of circumcision:
"Egyptians and the Ethiopians have practiced circumcision since time immemorial. The Phoenicians and the Syrians of Palestine themselves admit that they learnt the practice from the Egyptians, while the Syrians in the river Thermodon and the Pathenoise region and their neighbours the Macrons say they learnt it recently from the Colchidians. These are the only races which practice circumcision, and it is observable that they do it in the same way with the Egyptians."

Among the ancient Nilotic peoples, and especially among the ruler-priests, circumcision was a blood rite. Blood was regarded as the substance of life and shed blood was a protection or a covering.  The tent that covered the Tabernacle was made of the hides of bulls dyed red to symbolize the blood covering. The blood of the lamb on the doorposts in Egypt signaled divine protection for all in that house. Likewise, the scarlet cord let down from Rahab's window symbolized blood protection. She and her household were spared when the Israelites entered the city.

This brings us to the term hatan.  The word has multiple related meanings. It means husband. Moses was both Zipporah's husband and her covering. We recall how in seeking Boaz's protection, Ruth asked him to cover her with the hem of his robe. This is a very ancient custom which is observed in many cultures. In the Akkadian, hatan means protection. However, in Arabic hatan (or khatin) refers to circumcision (Hebrew Study Bible, pp. 113-114).

It is possible that Zipporah claimed concerning her husband: "You are protected by blood" (Sarna, N., The JPS Torah Commentary on Exodus, Jewish Publication Society, 1991, p. 26).

It is significant that the blood that protects is the blood of the Son. Let those who have ears to hear, hear the message of our Messianic Faith.

Ancient Physician-Priests

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One of the earliest known medical practitioners was Eanach or Enoch. He served the Pharaoh as his priest-physician, a wab sxmt (wab sekhmet). Sekhet Eanach lived around 3000 BC, and is said to have "healed the pharaoh's nostrils." Likely this means that Eanach performed a healing ritual that involved placing the cross-like Ankh against the Pharaoh's nose and offering prayers for his healing.


The wab sekhmet appears to be a distinct role from the non-priest healer called a wabau. It may be that the wabau was a shaman. The priest and the shaman represent different approaches to healing. The priest is forbidden to consult spirits in a drug-induced state. The shaman believes that disease and illness happens when the spirits have been offended. He or she will enter a trace state to discover the cause of the disease and how the spirits are to be appeased.

It is also possible that the wabau was a priest of lesser rank who served the common people, rather than the nobility. More research is required to gain a better understanding of the different types of healers.

Another high ranking wab sekhmet was Imhotep (2600 BC), the High Priest of Heliopolis (biblical On) and royal vizier. He was so famous that after his death he was venerated as a god (deified). His skill as a physician became legendary. The Greeks linked Imhotep to Asklepius around whom a cult of healing grew. The rod of Asklepius is a snake-entwined staff and the symbol of modern medicine. Some consider it to be like the rod Moses held up in the wilderness for the healing of the snake-bitten Israelites. However, the serpent on Moses's rod was a solar image. It had a coiled shape like that on the bishop's crozier below.




Egyptian physician-priests advanced medicine by keeping written records of which treatments worked and which did not. One such record book is the Ebers Papyrus, written about 1500 BC. One of the remedies described in this papyrus is medicinal clay made from red and yellow ochre. The Ebers papyrus has a treatment for asthma. The patient was to sit over a mixture of herbs heated on a brick and inhale the fumes.

Surgical procedures are described in the Edwin Smith papyrus, the world's oldest known surgical document (c. 1600 BC). It is written in the hieratic script and gives detailed descriptions of anatomy, diagnosis, treatment, and prognosis of forty-eight types of medical problems. It describes closing wounds with sutures, preventing and curing infection with honey and moldy bread (both known to contain antibiotics), application of raw meat to stop bleeding, and treatment of head and spinal cord injuries.

Doctors in ancient Egypt used herbs and minerals medicinally. They mixed the substances with honey, wine, or beer. Some medicines were worked into dough balls to form pills.They used ointments for wounds, and treated chest complaints by getting the patient to inhale steam infused with essential oils.

Water and oil were two substances commonly used by healers. The idea of sacred pools can be traced to the priest-physicians of the Nile Valley. The sick came to them at the Nile shrines and temples. Water was used to cleanse wounds, ease strained muscles, and for ritual healing of the inner being. Oil was used to prevent infection, treat dry skin, and for anointing the sick with prayers for healing.

The tradition of healing by the priest is an ancient one. It is a holistic approach that seeks the health of body and soul. In the English village the curate was a clergyman who had pastoral responsibility for the welfare of the people in his parish or his cure. The word "curate" is derived from the Latin words curatus and is related to the Latin cura which refers to the clergyman's care for his flock.The Latin verb curare means to take care of, to cure or heal.


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