Saturday, October 1, 2022

Adam and Estrangement from God


The Risen Lord Jesus raises Adam and Eve from the grave.

Dr. Alice C. Linsley

The Bible presents Adam in at least three ways: mythical, historical, and analogical. Genesis 1 does not speak specifically of Adam. It speaks of how humans were a special creation, made in the image of the Creator on the last day of creation (Day 6).

We first encounter a figure called “Adam” in Genesis chapters 2 and 3. The word Adam is derived from the root אדם (A.D.M), which is a verb meaning "to be red or ruddy" (Strong’s #119). The text says that Adam was formed from the adamah, meaning ground, soil, or humus. This is the etymology of the term “human”.

This Adam is associated with the Garden of Eden, the Tree of Life, and the Serpent who tempted Eve. He and Eve are blamed for humanity’s “Fall” from the state of grace enjoyed in the Garden. We could take this as an historical account. That is how Fundamentalists read the text. However, humans had already dispersed globally before the historical Adam lived (c.4500 BC). Perhaps we should consider the biblical data that speaks of Adam as a father of Cain and Seth, whose descendants intermarried.

According to this view, Adam is a founding parent of the early Hebrew who descend from Cain (Gen. 4) and Seth (Gen. 5). The historical Adam is the eponymous founder of the mound building Horite and Sethite clans which constituted a caste of priests.

Genesis 5:1 describes Seth as being in the likeness of his father Adam. This may mean that Seth was a red man and could explain why ancient images of Seth show him as a red hippopotamus.

This idea that the first parents caused estrangement from God is a common theme in African stories. The first parents of the Mbiti Pygmy are called Tole and Ngolobanzo.

The first father of the Maasai is known as Maasinta. He had a special relationship with the Sky God who gave the Maasai their first cattle.

Gikuyu and Mumbi are said to be the first ancestors of the Gikuyu of East Africa. Here is a portion of their story:

Now you know that at the beginning of things there was only one man (Gikuyu) and one woman (Mumbi). It was under this Mukuyu that He first put them. And immediately the sun rose and the dark night melted away. The sun shone with a warmth that gave life and activity to all things. The wind and the lightning and thunder stopped. The animals stopped moaning and moved, giving homage to the Creator and to Gikuyu and Mumbi. And the Creator, who is also called Murungu, took Gikuyu and Mumbi from his holy mountain to the country of the ridges near Siriana and there stood them on a big ridge. He took them to Mukuruwe wa Gathanga about which you have heard so much. But He had shown them all the land - yes, children, God showed Gikuyu and Mumbi all the land and told them: "This land I hand over to you, O Man and Woman. It is yours to rule and to till in serenity, sacrificing only to me, your God, under my sacred tree.

While studying tribal peoples in Nigeria, the anthropologist Charles Kraft asked a clan chief, "What did your people believe about God before the missionaries came?" In response, an old chief told this story:

“Once God and his son lived close to us. They walked, talked, ate, and slept among us. All was well then. There was no thievery or fighting or running off with another man's wife like there is now. But one day God's son ate in the home of a careless woman. She had not cleaned her dishes properly. God's son ate from a dirty dish, got sick, and died. This, of course, made God very angry. He left in a huff and hasn't been heard from since." (Charles Kraft, Christianity in Culture, Orbis Books, 1990, p. 153)

Another African story tells how "in the beginning death had not yet entered the world. There was plenty to eat, but a woman became greedy and tried to pound more grain than she was allotted. This required using a longer pestle. When she raised it to pound the grain, it struck the sky and God became angry and withdrew far into the heavens. Since then, people must toil the earth, death and disease trouble the people and it is no longer easy to reach God." (Richard Bush, ed. The Religious World, MacMillan Publishers,1982, p. 38).

In the last two stories the female ancestor is responsible for the estrangement. This binary balance between male and female ancestors is characteristic of African stories and the biblical narrative of Adam and Eve. 

Thursday, August 25, 2022

The Sethites and the Red Hippo


Seth as a hippo

Dr. Alice C. Linsley

At Nekhen (Hierakonpolis), the oldest known site of Horite Hebrew worship, archaeologists found hippos buried in the elite cemeteries (Nekhen News, Vol. 25, 2013, p. 20). They also found numerous carved and sculpted figurines of hippos, some with red coloration. They concluded that hippo imagery is "linked to local elites" (Nekhen News Vol. 27, 2015, pp. 8-9). Cain's brother Seth/Seti is often shown in ancient images as a red hippo. The hippo figurines likely indicate that there were Sethite Hebrew at Nekhen as well as Horite Hebrew.

That Sethites were living among the Horites of Nekhen is not surprising given that these two groups represent a moiety structure of the Hebrew ruler-priest caste. The term "moiety" refers to one people organized into two ritual groups. Analysis of the marriage and ascendancy pattern of the lines of Cain and Seth indicate that their descendants intermarried (endogamy). This diagram shows the pattern of cousin marriage in which the cousin bride names her first-born son after her father.

The Adam of Genesis is the father of three sons: Cain/Kain, Abel, and Seth. Seth is said to be in the image of his father Adam (Gen. 5:1). This likely means that he had a red skin tone. The word “Adam” refers to blood ("dam" in Hebrew, "dammu" in Ancient Akkadian) and the color red. Adam is derived from the root אדם (A.D.M), meaning "to be red or ruddy" (Strong’s #119).

The rulers listed in Genesis 4, 5, 10, 11, 25 and 36 practiced endogamy and certain genetic traits were inherited by their descendants. Apparently, a red skin tone was one of those traits. Seth is a founder of the Sethite Hebrew who are mentioned in texts from 2400 BC. This means that the historical Adam probably lived between c.4600-4000 B.C.

Seth is often portrayed in ancient images as a red hippo. Seth’s homeland is the land of Seti, at the northern edge of the Upper Nile. This region is sometimes referred to as the land of red earth. The connection between "adam" and "adamah" (soil) is evident in Genesis 2:7 which states that "the adam" (human) was formed out of the "adamah". The region of the Nile under consideration has a cambic B horizon. Chromic cambisols have a strong red brown color. Before Egypt and Sudan became political entities, the homeland of Seth included part of the Green Sahara, an area prone to flooding. Later, the Egyptians referred to that region as Deshret (dshrt) or the "Red Land". Today deserts comprise most of Egypt and Sudan, but that was not the case in Adam’s time.

The autochthonous origin of humans is a common theme in the creation stories of Africa. It speaks of humans being made from the soil (humus) of the region where their first parents were created. It is an explanation for why people look different. The genetic diversity of humans was explained by a connection between the people and the land where they resided. There are as many skin tones among humans as there are soil colors.

The autochthonous origin of humans is expressed in the Shilluk creation story. The Shilluk of Sudan call the Creator Jouk. Jouk made white people out of white sand and the Shilluk out of black soil. When the Creator came to Egypt, he made the people there out of the red silt of the Nile.

The rulers listed in Genesis 4, 5, 10, 11, 25 and 36 practiced endogamy and certain genetic traits were inherited by their descendants. Apparently, a red skin tone was one of those traits.

Wednesday, August 3, 2022

God's Promise to Abraham and Sarah


Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” But Sarah denied it, saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.” (Genesis 18)

Alice C. Linsley

Sarah was Abraham's first wife and his half-sister. They had the same father but different mothers. Sarah was a wealthy, high-born woman whose name is derived from the Akkadian word for queen: šarratum. As Abraham's first wife and half-sister, Sarah was expected to provide him an heir.

Abraham's lament before God was that he had no proper heir. According to Horite/Hurrian family law Abraham's recourse was to appoint as his heir a son born to one of his concubines. After many years of waiting, Abraham decided to make Eliezar, son of Masek (Septuagint, Gen. 15:2) the steward of his territory. 

Eliezar was probably born to the handmaid of Keturah, Sarah's rival. This would have been salt in Sarah's wound. She attempted to avoid this by giving her handmaid Hagar to Abraham to bear him an heir "on Sarah's lap/knees" according to Horite/Hurrian family law. 

Masek and Hagar are to Abraham's household what the concubines Zilpah and Bilhah are to Jacob's household. They built up the ruling houses of these patriarchs by producing many offspring. If their kinship pattern remained consistent, we may reasonably suspect that Hagar and Masek were the servants of Sarah and Keturah, just as Zilpah was the servant of Leah, and Bilhah the servant of Rachel (Gen. 30).

Sarah's sorrow turned to joy

Sarah resided in the region of Hebron, at the northern boundary of Abraham's territory. She had many servants, craftsmen, herdsmen, shepherds, and warriors to supervise in the absence of her husband. Abraham spent some of his time in the area of Beersheba where his cousin wife, Keturah, resided. Keturah's settlement was at the southern boundary of Abraham's territory.

In the marriage and ascendancy pattern of the Horite Hebrew rulers, the proper heir to the father's territory was the first-born son of the first wife, the half-sister wife. As Sarah was barren, Abraham had no proper heir. This was a cause of great sorrow for Sarah. In her society to be barren was a heavy burden and a cause of great sorrow since she could not bear an heir for her ruler husband. Sarah had everything, except the one thing she needed to fulfill her role as the wife of a ruler.

Imagine Sarah's joy when she found that she was pregnant! Though she had initially laughed out of disbelief, when Isaac was born, her laughter expressed jubilance (Gen. 21:6). The Hebrew verb “to laugh" has the initial צְחֹק (in a rare participial form). It refers to Sara's laughter upon giving birth to the son who would rule over his father's territory.

Abraham was a hundred years old when his son Isaac was born to him. Sarah said, “God has brought me laughter, and everyone who hears about this will laugh with me.” (Gen.21:6)

Abraham's heir was named Isaac (Yitzak) which is related to the Assyrian word zaq which means "to burst out laughing" and to the Ugaritic word for laughter: tzakhak. As Isaac would become a powerful ruler in ancient Edom, his name may also be related to the Akkadian zaqâru which means "to rise high."

Wednesday, June 22, 2022

Terah's Two Wives


Dr. Alice C. Linsley

Abraham's father was Terah. Terah is an ancient word meaning "priest" among the Nilotic Hebrew. Terah was a descendant of Nimrod, a Kushite kingdom builder.

The tile above shows a Tera (priest) of the Sethite Hebrew (a moiety) who served at a temple in a city of the Anu. The Tera-neter tile was found by British Egyptologist W.M. Flinders Petrie (1853-1942) in the early temple at Abydos underneath the dynastic temple. 

The figure has the drooped chin of the same type seen in the ivory king from Abydos, and the Scorpion king of Nekhen, the oldest known site of Horite Hebrew worship.

Keeping with the custom of his Hebrew ancestors, the ruler-priest Terah had two wives. One wife was the mother of Nahor and Abraham, and the second wife was the mother of Haran and Sarah. Nahor was Terah's proper heir. Abraham was a sent-away son. Haran's mother was a cousin bride as is evident by the cousin bride's naming prerogative. She named her first-born son Haran after her father, the chief of Haran, shown on this map. 

Haran is shown on this map.

The first-born son of the cousin bride was not his father's proper heir. He was to serve as a high official in the territory of his maternal grandfather after whom he was named. Haran's death in Ur suggests that he was not yet serving in that capacity. Haran probably died at a fairly young age. He had only one son, Lot.

Terah's proper heir was Nahor, the first-born of his principal wife who was a half sister. They had the same father but different mothers. This was also the case with Abraham and Sarah (Gen. 20:12).

Terah took Abraham, Sarah, and Lot from Ur to Haran where Terah died. Nahor assumed control of Terah's considerable holdings in the territory designated as Paddan-Aram on this map.

Paddan Aram designates the region of Harran in upper Mesopotamia. "Paddan Aram" and "Haran" relate to the Akkadian words paddanū and harranū meaning "road" or "caravan route." This gives a sense of the prosperity enjoyed by Nahor who, as regional chief, would have controlled commerce in and through his territory.

Nahor's high status is also indicated by his Horus title. Na'Hor is a Horus title that ran in the family. Terah's father was Na'Hor also. In Akkadian, "na" is a modal prefix indicating service to, affirmation, or affiliation. The name Na'Hor would indicate a servant of HR (Horus), further evidence that Terah and his sons were Horite Hebrew rulers.

After Nahor assumed control of their father's territory, Abraham received gifts and was sent away from Paddan-Aram. This constituted his call by which God would establish him in a territory of his own. Abraham adhered to the same custom. Before he died, he gave gifts to the sons of his concubines and sent them away from Isaac his heir (Gen. 25:6).

Abraham speaks of Paddan-Aram as his "own country" in Genesis 24:4. He sent his servant there to fetch a cousin bride for his heir Isaac. If Isaac upheld the marriage and ascendancy pattern of his Hebrew ancestors, she would have been a cousin bride. Rebekah was indeed his patrilineal cousin.

Friday, May 13, 2022

Abraham the Hebrew


Dr. Alice C. Linsley

The first person to be explicitly designated as “Hebrew” in the Bible is Abraham. He lived in the Middle Bronze Age around 2100 to 2000 B.C.  A detailed study of Abraham reveals a great deal about the biblical Hebrew and their authority.

Abraham’s Hebrew ancestors lived in the Nile Valley, Canaan, and Mesopotamia. They were a ruler-priest caste that dispersed widely in the service of the early kingdom builders such as Nimrod.

Beginning in chapter 11, Abraham becomes the focal point of Genesis. We are told that he was Hebrew, and he was very rich in cattle, silver, and gold (Gen. 13:2). His high social status is evident in the personal audiences he had with Pharoah and King Abimelech. Melchizedek, the priest-king of Jerusalem, ministered to Abraham after battle. This involved ritual cleansing from blood. The Hittites (descendants of Heth the Hebrew) recognized Abraham as a "great prince" among them. Abraham’s personal guard consisted of at least 318 warriors trained in his household.

Genesis 13 states that Abraham left Egypt and moved into the Negev (the "south"), a region known for mining and metal work. Abraham had kin living there among the Kenites, Cain’s descendants. It probably was at this time that he married Keturah of the clan of Sheba. She established their southern settlement at Beersheba (the Well of Sheba). From there Abraham moved north to the region of Bethel and Ai. Eventually, Sarah established her settlement at Hebron. The wives' settlements marked the southern and northern boundaries of Abraham's territory. Bethel and Ai are shown on this map. Hebron and Beersheba are also shown, farther south.


As with the earlier Hebrew ruler-priests Abraham had two wives. The wives' settlements marked the northern and southern boundaries of Abraham's territory. Abraham's father Terah also had two wives. One wife was the mother of Sarah, and the other wife was the mother of Abraham. Keturah was Abraham's patrilineal cousin and the wife of his later years. By his two wives, Abraham had 7 sons and an unknown number of daughters.

Hebrew sons who were not the firstborn of the half-sister (principal) wife or the firstborn of the cousin (second) wife were sent away. Genesis 25:6 explains that before he died Abraham "made grants" to his other sons and then sent them away from his proper heir Isaac. This feature of the marriage and ascendancy pattern of the early Hebrew drove their expansion out of Africa. The territories of some of the early kingdom builders were large. However, by Abraham's time the size of the territories of the sent-away sons was relatively small. 

When Abraham's father died in Harran, Nahor took control of Terah's territory and Abraham became a sent-away son. After some wandering, he established himself in a territory that extended on a north-south axis between Hebron and Beersheba, a distance of 27 miles/43 kilometers, and on an east-west axis between Ein Gedi and Gerar, a distance of 94 miles/152 kilometers. His authority in this territory was absolute and governed by a tradition of sacred law.

The biblical data surrounding Abraham presents a ruler who was heir to a long-standing priestly tradition. Though Abraham is claimed by many Semitic peoples as their common ancestor, that priestly tradition is largely ignored.

Competing Narratives

Abraham’s Hebrew identity is blunted by efforts to make him acceptable to various religious ideologies. For Jews, Abraham is problematic because he was not Jewish. This explains in part why Jews have made Moses the more important figure of their history. However, this is no remedy since the biblical data reveals that Moses and his family were not Jewish either. Moses and Abraham belonged to the same caste of ruler-priests as is evident in analysis of their common marriage and ascendency pattern.

It is problematic for Jews that the two key figures of their history were not Jews, but it is even more disturbing that both Abraham and Moses believed in God Father and God Son.

Muslims view Abraham as a great prophet. However, as Mohammed is viewed as the last or “seal” of the prophets his greatness eclipses that of Abraham and Moses. The Quran acknowledges that Jesus was born of the Virgin Mary. In this respect, Muslims are closer to the Messianic Faith than the Jews who deny the virginal conception of Jesus.

The Jews that Mohammed knew in Yathrib (Medina) apparently were not well informed about their genealogical connection to the Arabian Horites. Either they failed to demonstrate a common ancestry, or they did not know of it. By Mohammed’s time, Jews had embraced the Talmudic myths that support the prevalent Jewish ideology. Sadly, neither Jews nor Arabs have a good portrait of their “father” Abraham.

Though Christians acknowledge Abraham as a model of justifying faith we hardly know him better. Nor do we recognize that Messianic expectation originated among Abraham’s Nilotic ancestors. The parallels between creedal Christianity and the ancient Horus myth are so striking that cynics claim that Christianity is a copy-cat religion. In this they are mistaken. The Christ of Christianity is the perfect fulfillment of the early Hebrew expectation of the coming of the Son of God in the flesh to save sinners and to restore Paradise. The belief was preserved by the Horite and Sethite clans who intermarried. Abraham, Moses, David, and Jesus are biological descendants of those clans, as is evident in analysis of the kinship data of the Bible. This suggests a continuous family/caste tradition that is overlooked by the average reader, proving Thomas Paine’s observation that "The Bible is a book that has been read more and examined less than any book that ever existed."

Wednesday, April 13, 2022

Natufian Culture

Dr. Alice C. Linsley

Over a million years ago elephants, rhinoceros, giraffes, water buffaloes and lions roamed the Judean Hills around Jerusalem. Remains of some of these animals have been found in Bethlehem, less than 5 miles from Jerusalem. The bones date to between 1.4-1.8 million years. The butchered remains of some of these animals are the earliest signs of humans living near Jerusalem.

A small Natufian sculpture (the Ain Sakhri Lovers) representing sexual intercourse was found in a cave near Bethlehem. The artifact dates to 9,000 years. Bethlehem has a long association with the biblical Horite Hebrew. Hur is said to be a "father" of Bethlehem. Salmon, a son of Hur (Hor), is called a "father of Bethlehem" in 1 Chronicles 2:54. 

Natufian territory
The British archaeologist Dorothy Gerrod coined the term "Natufian" while studying remains from the Shuqba cave at Wadi an-Natuf in Palestine. The term is derived from the place, but Natufian ceramics and stonework have been found in many locations ranging from Turkey to the Sinai.

The Natufians are an early biblical population. Their area included parts of Western Egypt (Fayoum Oasis), Palestine (especially around Mount Carmel), Jordan, Syria, and Lebanon between 15,000 and 9,000 years ago. Natufian territory is in the heartland of biblical Eden which extended from the Upper Nile to the Tigris and Euphrates Rivers, according to Genesis 2:10-14.

When the Natufians lived in the Levant it received sufficient precipitation to sustain crops and orchards. Their diet consisted of meat, plants and fruits. They cultivated cereals which they harvested with sickle blades. Sickle blades are present at many sites within the Natufian heartland.

A human was buried with a juvenile dog at the Natufian site of Ein Mallaha (Davis and Valla, 1978; Tchernov and Valla, 1997). This is one of a relatively small number of Mesolithic burial sites indicating a close relationship between a human and a canine.

During the African Humid Period, the whole region from the Nile to the Jordan was wetter. There were abundant wadis, salt marshes, and swamps. This explains the abundance of tortoise shells found at Natufian burial sites.

The Natufians were baking bread 14,500 years ago. The bread was made from wild cereals such as barley, einkorn or oats, and tubers from an aquatic papyrus relative. These were ground into flour and baked in round fire pits made from flat basalt stones located in the middle of huts.

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."[1]

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.[2]

The Natufians practiced the ritual removal of teeth, a trait of Nilotic peoples. Among the Nilotic Luo initiation involves the removal of six front teeth using the tip of a spear. This practice, called naak persists in some Luo clans, especially in Africanized Churches in Luoland, such as the Legio Maria sect. The Luo recognize “Kar-nak” to mean place of rituals.

It appears that the Natufians were originally a Nilotic people. This is further suggested by the fact that Natufian physiology indicates a Mediterranean type with negroid affinities. (See Marcellin Boule, Henri Vallois, and René Verneau, Les Grottes Palaeolithiques de Beni Séghoual, pp. 212—214.) [3]

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.[4]

Is there a relationship between the Natufians and the early Hebrew?

Bethlehem is associated with the Horite Hebrew in I Chronicles 4:4 which names Hur (Hor) as the "father of Bethlehem." Rahab of Jericho was the wife of Salmon, the son of Hur (Horite). Salmon is called the "father of Bethlehem" in 1 Chronicles 2:54. Rahab was the grandmother of Boaz who married Ruth. Salmon is a Horite name associated with Bethlehem in 1 Chronicles 2:51.

The Horite Hebrew were a caste of ruler-priests who were devotees of Horus and his mother Hathor. The oldest known Horite shrine city is Nekhen on the Nile and dates to 4000 B.C. The votive offerings there are ten times larger than those found elsewhere, attesting to the prestige of the shrine.

The prominence of the Horites is attested in Genesis 36 which gives the ruling line of Seir the Horite Hebrew. These people have been recognized as Abraham's kin, and the marriage and ascendancy pattern of the Horites of Seir is identical to the pattern of Abraham's Nilo-Saharan ancestors.

Decorated ostrich-egg vessels and ostrich shell beads have been found at Natufian sites and burial grounds. In ancient Kush, painted ostrich eggs were placed in the graves of children, symbolizing the hope of life after death.

Archaeologists working at Hilazon Tachtit, near the Sea of Galilee, believe that a Natufian woman buried there was a shaman. Here is the pertinent section of their report:

The goods accompanying the burial are also typical of shaman burials. Tortoises, cow tails, eagle wings, and fur-bearing animals continue to play important symbolic and shamanistic roles in the spiritual arena of human cultures worldwide today [e.g., (28)]. It seems that the woman in the Natufian burial was perceived as being in a close relationship with these animal spirits. Shamans are universally recorded cross-culturally, in hunter gatherer groups and small-scale agricultural societies (25). Nevertheless, they have rarely been documented in the archaeological record [but see (29)], and none have been reported from the Paleolithic of Southwest Asia. Perhaps, it is not surprising if clear evidence for a shaman comes from the Natufian, as the profound social and economic changes associated with the transition to agriculture [the Neolithization process (6)] surfaced during the Natufian and undoubtedly entailed equally substantial ideological changes (30, 31, 32). Whether the changes in the spiritual outlook preceded and triggered the economic changes (33) or vice versa, an inseparable interplay is clearly observed between ideological and socioeconomic change across the forager-to-farmer transition. The unique grave at Hilazon Tachtit Cave provides us with rare concrete evidence for those processes in their initial stages at the termination of the Paleolithic on the eve of the Neolithic transformation. (From here.)

The report assumes that the buried women held a shamanic worldview but makes no specific connections to shamanic practices. Shamanic practice involves mediation between the spirits of dead ancestors and the community. However, ancestor veneration, fetishes, and burial of animals also characterizes burials among populations that had priests. The offices of priest and shaman represent distinct and contradictory worldviews. Communication with spirits is a common practice among shamans. That practice was forbidden to priests, whose role was to mediate between the community and the Creator God.

If the Natufians moved into Galilee from the Nile Valley, it is likely that they had priests since that office originates in the Nile region. The practices associated with the priesthood of the ancient Hebrew include animal sacrifice, circumcision, concern about ritual purity, sacred moral codes, etc. 

It is interesting to note that the animals buried with the Natufian woman are mentioned in the book of Job and the genealogical information in the Bible reveals that Job was a Horite Hebrew. This woman's burial indicates that she was of high rank among her people. However, we should not assume that she was a shaman when the symbolism of the animals found in her grave is easily explained in the context of the religious beliefs of the Upper Nile. These animals were sacred to the ancient Nubians and Kushites who had priests, not shamans.

The two birds, which appear to be released from the woman's hand, likely represent the binary worldview of Abraham's ancestors and remind us of the two birds released by Noah. The leopard’s skin designated royalty and was worn over the shoulders by Kushite and Nilo-Saharan ruler-priests, with the paws crossed over the breast. The cow was the totem of the celestial mother who was called Hathor, the mother of Horus. Hathor's veneration spread throughout the ancient world with the dispersion of the Horite and Sethite Hebrew priests, her devotees.

Related reading: Natufian Burial Site in Galilee; World's Oldest Bread Found in Jordan; Shamanic Practice and the Priesthood; Boats and Cows of the Proto-Saharans


1. Barker G, Transitions to farming and pastoralism in North Africa, in Bellwood P, Renfrew C (2002), Examining the Farming/Language Dispersal Hypothesis, pp. 151–161.

2. Bar-Yosef  O., Pleistocene connections between Africa and South West Asia: an archaeological perspective. The African Archaeological Review; Chapter 5, pp. 29-38; Kislev ME, Hartmann A, Bar-Yosef O, Early domesticated fig in the Jordan Valley. Nature 312:1372–1374.

3. The French School of Anthropology developed under the influence of Paul Broca. Boule studied the Peking Man fossils. Henri Vallois served as Chair of the Museum of Natural History in Paris from 1960 to 1967, and René Verneau studied paleolithic rock paintings in North Africa.

4. Ehret (2002) The Civilizations of Africa: A History to 1800. Charlottesville: University Press of Virginia

Saturday, March 26, 2022

An Anthropologist Looks at Genesis 11

Alice C. Linsley

In this series we have tracked the eastward movement of the early Hebrew out of Africa and demonstrated that the themes and customs found in Genesis chapters 1-11 are consistent with what is known about the early populations of the Green Sahara, the Nile Valley, and Canaan. 

Genesis 11:2 states that some of Abraham's ancestors migrated from the east to the Tigris-Euphrates basin. Clearly, the early Hebrew were widely dispersed before Abraham's time. However, we first meet Abraham in Mesopotamia because that is where his Kushite ancestor Nimrod established his kingdom.

Chapter 11 provides a transition to the subsequent focus on Abraham the Hebrew who left Mesopotamia for the land of Canaan. He came from the east and eventually established himself in a territory that extended between Hebron to Beersheba.

Genesis 11:10-32 provides a list of some of the Hebrew ruler-priests who descended from both Shem and Ham, though only Shem is mentioned in Genesis 11:10. The lines of Ham and Shem intermarried as did their ancestral lines of Cain and Seth. Though Asshur is not named in Genesis 11, he is listed as a son of Shem in Genesis 10:21. The diagram shows how Abraham is a descendant of both Ham and Shem. 

Note that there are two named Asshur: Asshur the Elder and Asshur the Younger. Here we have further evidence of the cousin bride’s naming prerogative. The pattern is evident also in the naming of Terah's son Nahor after his maternal grandfather, Nahor the Elder. Some of the descendants of Nahor the Younger are listed in Genesis 22:20-24.

Nahor the Younger ruled over Terah's territory in Mesopotamia after Terah died in Harran. Abraham became a sent-away son whose marriage to Keturah of the royal house of Sheba helped him to become a ruler in ancient Edom.

Linguistic diversity is expressed in the different names for the High God and His Son.

After the flood, God resorts to scattering humans by confusing their languages, as if by magic. Suddenly, there are many languages and the words that once were understood by all are now incomprehensible to many.

The focus on the tower in Shinar, presumably a ziggurat (Akkadian: zaqâru, "to rise high") indicates a Neo-Babylonian source. The principal ziggurat of Babylon was called “En-temen-An-ki” which means "Royal foundation of [the High God] An on earth". Among the Hebrew of Mesopotamia, God Father was called Ani/Anu and his son was Enki, meaning “Lord over the earth.” Among the Nilotic Hebrew God Father was called Ra and his son was called Horus from the ancient Egyptian HR, meaning "Most High One". Hebrew royal priests were associated with the prestigious temples of both Ani/Ra and Enki/Horus. The Hebrew believed in God Father and God Son and they were devotees of Hathor, the mother of Horus.

Explanation of Linguistic Diversity

Genesis 10 attempts to explain ethnic diversity and the dispersion of ancient populations. Genesis 11 offers an explanation of the diversity of languages that emerged from a common earlier language (Gen. 11:1). Though this account is far from scientific, linguists recognize that many of the populations named in Genesis 10 shared common consonant roots (radicals).

The great civilizations and peoples of the ancient world reflect advancements in technology, astronomy, architecture, and warfare. Written and spoken communication between the peoples facilitated trade and the exchange of ideas. Royal scribes were versed in multiple scripts (sipru) and Akkadian cuneiform was in use throughout the Ancient Near East. 

Akkadian, the oldest known Semitic language, appears to be a linguistic bridge between some of the older Afroasiatic languages and the Indo-European languages.

The Indian scholar Malati J. Shendge has concluded that the language of the Harappans of the Indus Valley was Akkadian. The Indian linguist Ajay Pratap Singh explains, "Comparisons of Akkadian and Sanskrit words yielded at least 400 words in both languages with comparable phonetic and semantic similarities. Thus Sanskrit has, in fact, descended from Akkadian."

The Bible scholar, E.A. Speiser, found that names taken to be Indo-European were often labeled "Hurrian" only to be identified eventually as Akkadian. E.A. Speiser called attention to Hurrian/Horite personal names associated with Shechem and with other areas whose inhabitants the Bible calls Hivites. Genesis 34:2 specifies Shechem as a Hivite or Horite settlement. He noted the juxtaposition of the Hurrian Jebusites and the Hivites in various biblical references and he concluded that “Hivite” was a biblical term for Horite/Hurrian. Speiser supported his identification of the biblical Hivites with the Horite/Hurrians by reference to Genesis 36:2 and 36:20, where the terms Hivite and Horite are used interchangeably. In Genesis 36:2, Zibeon is called a Hivite, and in Genesis 36:20 Zibeon is identified as a Horite descendent of Seir. 

Other examples of the interchange of the terms Hivite and Horite may be found by comparing the Masoretic Text and the Septuagint. The Septuagint reads "Horites" for the "Hivite" of the Masoretic Text in Genesis 34:2 and Joshua 9:7.

There was no Hurrian or Horite language. The widely dispersed Horites employed the languages of the people among whom they lived. Thus, scholars today use terms like Hurro-Akkadian, Hurro-Urartian, and Canaano-Akkadian.

Related reading: The Marriage and Ascendancy Pattern of the Biblical HebrewRoyal Sons and Their Maternal UnclesThe Hebrew Hierarchy of Sons; Our African Ancestors; An Anthropologist Looks at Genesis 10