Commencing the serialization of
Damian Beeson Bullen’s
In which a few more of the world’s greatest mysteries… are finally solved
Available to buy in book form
These are the further historical observations, methodical inquiries & pendragon calculations made by Damian Beeson Bullen of Burnley. Today is the 23rd of January 2018, & I have just embark’d upon the second installment of the Chisper Effect. Having collated enough notes for another 12 chapters, I shall be uploading them every week for the next 3 months or so, after which the book shall be available to buy. During this period I shall continue to analyze the Chispological process, including tinkering with a much-needed lexicon as we progress. Chispology is the academic cloth that wipes away the dirt which accumulates over time, that cakes facts with a muggy untruth. In the Chisper Effect I showed how where the historian dismisses information as romancing or mythology, the Chisper learns how to read outside of the box and recognize where the truths are in a tale. It is time for a fresh historical mysteries, so let us reconvene our studies once again towards the dawn of recorded history, the Biblical account of the Exodus & the story of Moses leading the Israelites out of Egypt. A cursory glance at some of the rather unbelievable events indicates there are is quite a factochisps, or perhaps a creochisp – in play; the parting of the Red Sea. This highly unlikely natural event is based in reality upon an ancient mistranslation of ‘Yam Suph,’ which actually means ‘Sea of Reeds.’ Instead of crossing a parted Red Sea, it is more likely that Moses discovered a safe passage through the Nile Delta. The Book of Exodus tells us exactly where the miracle took place;
14:9 But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baal-zephon
In this context we can imagine Moses using the marshlands of the Nile delta, sticking to the dry passages while at the same time trapping the Egyptian army in one of the vast annual floods of that mighty & ancient river. Artapanus suggests this very sequence of events when he wrote, ‘now the Memphites say that Moses was familiar with the countryside and watched for the ebb tide and he conveyed the multitude across through the dry sea.’ As the name Pi-Ha-Hiroth given in Exodus 14:9 translates into Hebrew as, ‘mouth of the canals,’ it is through the chispological kaleidoscope that we may realign with reality a campaign in the swampy Delta in which the Moses-pursuing pharaoh, & a great deal of his army, were caught & drowned by the flooding Nile. This leads us to the next stage of our next investigation, & the ascertaining of the identity of the pharaoh of the Exodus.
Just as the Chisper Effect began with the Biblical Joseph, I thought it would be a nice idea to commence our second epic sweep through history with the same individual. Having established the Sobeknahkt–Zaphanath babel-chain in my first book, confirmed by a great deal of rather interesting & factual support, I concluded that the pharaoh of the Joseph story must have been Amenemhat I. This knowledge leads us to an Egyptian tale called The Story of Sinuhe – set during the reign of Amenemhat’s successor, Sensuret I – in which we observe how Sinuhe fled Egypt & found shelter in the hills of Canaan with a certain King Amuneshi. The name of his protector transchispers into Joseph’s own son Manasseh, the patriarch of his eponymous tribe. That the Israelites lived in both Egypt & Canaan in these days is confirmed thro’ an early translation of the Old Testament (the Septuagint made under Ptolemy ), which reads; ‘the sojourning of the children of Israel, that is which they sojourned in the land of Egypt and in the land of Canaan, was four hundred and thirty years.’
Pictorial evidence for such a cross-national existence comes in the tomb of Knumhotep II, a ‘Great Chief’ who ruled the Oryx nome during the reigns of Amenemhat II & Sensuret II. His wonderful tomb relief shows a group of bow-wielding Semitic Asiatics know as ‘Aamu’ led by a certain Abisha. This name philocisps into the Hebrew term ‘beoshri,’ which means ‘in my good fortune.’ From here we transchisper easily to Joseph’s brother, Asher, whose name is said in the Torah to mean ‘happy-blessing.‘ Datewise, Abish & Asher fit, with more support for the genflation coming from the Torah statement that Asher migrated to Egypt & the same time as Jacob & co.
And these are the names of the children of Israel, who came into Egypt, Jacob and his sons… Asher… And the sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah: Heber, and Malchiel.
Utilising the Chisper Effect also allows us to introduce a hyperfact – a hypothetical fact – to support the 20th century BC date for Joseph. It begins with Joseph’s great-uncle Ishmael – brother of Isaac – among whose children, as recorded by Josephus, was a certain Cadmas. This would have put him a generation before Joseph, roundabout the year 2000 BC, which links him semantically & chronologically with the Greek foundation figure, Cadmus. Herodotus, writing c.450 BC, tells us; ‘Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time.‘ The legends behind Cadmus fit a Semitic origin, for he was connected to Tyre, on the shores of ancient Phoenicia. The legends also state that Cadmus founded the citadel of Thebes, known as the Cadmeia. According to Sarantis Symeonoglou (The Topography of Thebes from the Bronze Age to Modern Times), in the Early Helladic III period, just when Herodotus said Cadmus was alive, archeologists have detected, ‘two buildings of monumental character… the remarkably large dimensions of the main room could only have been achieved with the structural support of column, possibly as many as four… their sheer size, in addition to the isolated find of a hoard o bronze tools, marks them as structures fit for kings.’ The legend of Cadmus bringing the Phoenician alphabet to Greece fits well with the idea of him being Cadmas the Ishmaelite, whose tribe were said to inhabit the northern parts of the Sinai peninsular. It is in this area, at the ancient mining complex of Serabit el-Khadim, that the world’s oldest consonantal script was discovered. Dated to about 1850 B.C, it is called Proto-Sinaitic, or Old Canaanite, & it records an early semitic language. From its pictorial symbols the Paleo-Hebrew, Phoenician and the South Arabian letters were evolved; & thus by extension most historical and modern alphabets. And of course, adding a wee ‘s‘ to ‘Khadim’ gives us a name that sounds remarkably like Cadmus.
Securing the Cadmus/Cadmas dating gives us a little extra historical concrete into which we can anchor a timechain, part of which contains the dating for the not insignificant event occurred known as the Exodus, when the Israelites completed their ‘sojourning… in the land of Egypt.’ With the Joseph pharaoh Amenemhat I’s reign spanning 1991-1962 BC, if we are to add the Septuagint’s 430 years we reach a date of sometime between 1561 & 1531 for the Exodus. A mid-sixteenth century BC date for the Exodus can also be determined by continuing to follow time-clues.
+ 40 Years For some forty years he (Moses) bore with their conduct in the desert Acts – 13:18
+ ‘about’ 450 years And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet Acts – 13:20
+ 40 Years It was then that they asked for a king, and God gave them Saul son of Kish, a man of the tribe of Benjamin. He reigned forty years before God removed him and appointed David as their King Acts -13:21-22
+ 40 Years David reigned over Israel were forty years… Then sat Solomon upon the throne of David his father. Kings I – 2:10-13
+ 4 Years In the 4th year of Solomon’s reign, according to Kings I 6:1, ‘he began to build the house of the Lord.’ This was the grand old famous temple of Jerusalem’s known as the Temple of Solomon, a portion of which still stands as the Wailing Wall.
+ 143 Years It is onto the building of the Temple of Solomon that we can send out a time-tendril to the foundation of the city of Carthage, for the Jewish historian, Josephius, states, ‘it was recorded that the temple was built by king Solomon at Jerusalem, one hundred forty-three years and eight months before the Tyrians built Carthage.’ The city’s name, Qart-hadasht, or New City, remembers its origin as a colony of Phoenician Tyre, whose foundation, according to Polybius (quoting Timaeus of Tauromenion) took place in 814 or 813 B.C. A similar date can be obtained thro’ Velleius Paterculus, who said Carthage lasted 667 years. With the city being utterly destroyed in 146 B.C. by the Romans, this highlights the year of 815 B.C. for its foundation. All these dates were fairly confirmed in 2000, when Nijboer of Groningen University carbon-dated animal bones in the first layer of settlement at Carthage to a period just before 800 B.C.. We can now construct the following chronology.
814 B.C. – Foundation of Carthage (+143)
957 B.C. – Start of Solomon’s Temple (+4)
961 B.C. – Start of Solomon’s reign (+40)
1001 B.C. – Start of David’s reign (+40)
1041 B.C. – Start of Saul’s reign(+c.450)
1491 B.C. – Moses ends his wanderings (+40)
1531 B.C. – The Commencement of the Exodus
The date of 1531 BC lies at the extreme end of the Exodus time-frame as ascribed by the 430-year sojurn of the Israelites in Egypt, which must have occurred between 1561-1531. This is several centuries before the conventional modern date for the Exodus, which was made on account of the mention in the Exodus of a store city called Rameses. The first of many pharoahs called Ramesses was crowned c.1300 BC, a date upon which a great many Egyptologists have anchored their search for the Exodus. The problem is a statue was found in recent years in a storage drawer in a Berlin museum, dated to 1350 BC, whose pedestal relief mentions ‘Israel,’ in conjunction with Canaan & Ashkelon. We shall look at the inscription in more detail soon, but for now let us accept the With the holy Hebrew Nation being founded after the Exodus, the Ramesses pharaohs are clearly precluded from the equasion.
The key phrase in the Book of Acts is, ‘about the space of four hundred & fifty years,’ which allows us a little flexibility. There is also a grey area hovering around the date of the Solomon Temple, for ‘he began to build the house of the Lord,’ could mean an earlier moment than, ‘it was recorded that the temple was built by king Solomon.’ It is quite possible that the time spent building the Temple are missed out here, pushing the 1531 BC date back a few more years. All this leads us quite convincingly to the reign of Ahmose I, whose mummified remains have been carbon-dated to the mid-sixteenth century BC, coinciding perfectly with the end of his reign.
According to the Egyptian historian-priest Manetho, this pharaoh ruled for twenty five years & four months, a time-span supported by an inscription found at the stone quarries Tura dated to Ahmose’s 22nd regnal year. We have already seen in the Scota chapter of the Chisper Effect how the reign dates of the 18th dynasty can be anchored on a 1536 BC helical rising of Sirius in the ninth regnal year of Ahmose’s successor, Amenhotep. This means that Ahmose ruled between 1571 & 1546 BC. On analyzing his reign, it is not surprising that we encounter accounts of natural disasters, which seem to be the factual basis upon which the Biblical creochisps were originally founded. An inscription upon the ‘Tempest Stela of Ahmose I,’ found on the third pylon of the Karnak temple, reads;
The gods made the sky come in a storm of rain, with darkness in the western region and the sky beclouded… louder than the sound of the subjects, stronger than …, howling on the hills more than the sound of the cavern in Elephantine. Then every house and every habitation they reached perished and those in them died, their corpses floating on the water like skiffs of papyrus, even in the doorway and the private apartments of the palace… while no torch could give light over the Two Lands. Then His Majesty said: ‘How these (events) surpass the power of the great god and the wills of the divinities!
We have here a match to three of the ten god-sent plagues said to have preceded the Exodus of Moses; darkness, flooding & hail. So nfar so good, & like any decent hyperchisp, the more evidence we can acquire in support, the better. Happily for our investigation, a poem called the Admonitions of Ipuwer, set in the reign of Ahmose, has several passages which evidently present an Egyptian perspective to the Ten Plagues.
Plague of Blood
Exodus 7:20-21: All the water that was in the River was turned into blood. And the fishthat were in the River died, and the River began to stink; and the Egyptians were unable to drink water from the River.
Admonitions 2:6,10: Pestilence is throughout the land, blood is everywhere… O, yet the River is blood and one drinks from it; one pushes people aside, thirsting for water.
Plague of Hail
Exodus 9:23-24: Jehovah gave thunders and hail, and fire would run down to the earth, and Jehovah kept making it rain down hail upon the land of Egypt. Thus there came hail, and fire quivering in among the hail.
Admonitions 2:10-11: Yet porches, pillars and partition walls are burnt, the facade of the King’s Estate is enduring and firm.
Plague of Darkness
Exodus 10:22-23: A gloomy darkness began to occur in all the land of Egypt for 3 days.
Admonitions 9:11: Wretches them; day does not dawn on it.
The Perishment of Cattle & Crops
Exodus 9:25; 10:15: The hail struck everything that was in the field, from man to beast, and all sorts of vegetation of the field;
Exodus 9:3: Jehovah’s hand is coming upon your livestock that is in the field. On the horses, the asses, the camels, the herd and the flock there will be a very heavy pestilence.
Admonitions 5:6: O, yet all herds, their hearts weep; cattle mourn because of the state of the land.
Admonitions 4:14; 6:2-4: O, yet trees are swept away, plantations laid bare…O, yet barley has perished everywhere… everyone says. ‘There is nothing!’ — the storehouse is razed.
The Egyptians are Stripped of their Wealth
Exodus 11:2; 12:35-36: Speak, now, in the ears of the people, that they should ask every man of his companion and every woman of her companion articles of silver and articles of gold… the sons of Israel did according to the word of Moses in that they went asking from the Egyptians articles of silver and articles of gold and mantles. And Jehovah gave the people favor in the eyes of the Egyptians, so that these granted them what was asked: and they stripped the Egyptians.
Admonitions 2:4-5; 3:1-3: O, yet the poor have become the owners of riches; he who could not make for himself sandals is the owner of wealth… the outside bow-people have come to Egypt. O, yet Asiatics reach Egypt and there are no people anywhere. O, yet gold, lapis lazuli, silver, turquoise, garnet, amethyst, diorite, our fine stones, have been hung on the necks of maidservants; riches are throughout the land, but ladies of the house say: ‘Would that we had something we might eat!’
The true date of the Exodus should be 1546 BC, the year that Ahmose I died, which we may now presume occurred during a flooding of the Nile Delta in pursuit of Moses. After the flight from Egypt, Moses is said to have led the Isrealites for 40 years, i.e. to 1506 BC. I would just like to remind the reader of a passage in the 2nd chapter of The Chisper Effect. The general idea of the Princess Scota investigation was to associate her with a certain Neferubity, the daughter of Thutmose I. His reign spanned the years 1526-1513 BC, which very much confirms Princess Scota as living during the ‘Days of Moses,’ as stated by John of Fordun.
The great achievement of Ahmose I was the driving out of the Hyksos from Egypt. This foreign ruling class were a relatively short-lived dynasty which dominated Egyptian affairs for a century, from 1650-1550. They appear in the Admonitions poem where we read that, ‘the outside bow-people have come to Egypt. O, yet Asiatics reach Egypt.’ Likewise, another passage in the Admonitions reads, ‘the desert is throughout the land, the nomes are laid waste, and barbarians from abroad have come to Egypt… Woe is me because of the misery of this time!’ There is enough evidence to opine that the Biblical Exodus is a creochisp of an actual historical event known as the Expulsion of the Hyksos, & that the Israelites constituted at least one branch of the Hyksos ‘tribe.’ Relevant to our investigation is an inscription appertaining to one of the Hyksos pharaohs in Egypt, Apophis, who was given in a stela as a Chieftain of Retjenu (i.e., Canaan). Female Hebrew names also appear in a 17th century BC manuscript known as the Brooklyn papyrus, while the sites of Semitic settlements have been found all throughout Egypt, especially in the region around the Hyksos capital at Avaris. In the latter place, a Syrian palace has been discovered, suggesting a Near Eastern origin for the Hyksos elite, as supported by Eusebius (Preparation 9.23);
Artapanus says, in his book concerning the Jews, that Joseph was a descendant of Abraham and son of Jacob… He married Aseneth a daughter of the priest of Heliopolis, by whom he begat sons. And afterwards his father and his brethren came to him, bringing much substance, and were set to dwell in Heliopolis and Sais, and the Syrians multiplied in Egypt. These he says built both the temple in Athos and that in Ileliopolis, and were called Ermiuth.
Just as Avaris was situated in the same territorial region as the Biblical ‘Goshen,’ where the first Israelites had settled in the days of Jacob, it would also be the locality of their final stand in this golden land. As attested by Josephus, before being rudely usher’d out of Egypt by a native population led by Ahmose I, the Hyksos had gathered their strength in Avaris;
The shepherds… were shut up in a place that contained ten thousand acres; this place was named Avaris. Manetho says, ’That the shepherds built a wall round all this place, which was a large and a strong wall, and this in order to keep all their possessions and their prey within a place of strength
This whole nation was styled HYCSOS, that is, Shepherd-kings: for the first syllable HYC, according to the sacred dialect, denotes a king, as is SOS a shepherd; but this according to the ordinary dialect; and of these is compounded HYCSOS. Some say that these people were Arabians
That the Hyksos ‘shepherds’ were the Israelites can be inferred thro’ another statement by Josephus which reads, ‘those shepherds who had been driven out of the land… to the city called Jerusalem.’ In many places the Bible makes apparent the flock-rearing nature of the early Israelites. Before their invasion of Canaan they are said to have fought & defeated the Midianites, after which they had plundered all Midian animals – a haul which included 675,000 sheep – while on defeating the Hagrites we are told they took, ‘50,000 camels, 250,000 sheep, 2,000 donkeys, and 100,000 captives’ (Chron I – 5:18-22).
The anti-Hyksos action at Avaris conducted by Ahmose I is given amazing gloss by the tomb biography of a certain Ahmose, son of Abana, in which we read; ‘the town of Avaris was besieged, I fought bravely on foot in his majesty’s presence. Thereupon I was appointed to the ship khaemmennefer (“Rising in Memphis”). Then there was fighting on the water in “P’a-djedku” of Avaris. I made a seizure and carried off a hand. When it was reported to the royal herald the gold of valour was given to me. Then they fought again in this place; I again made a seizure there and carried off a hand. Then I was given the gold of valour once again.’ The biography then details several more campaigns fought by Ahmose I, which indicates that the Exodus led by Moses – in which Ahmose would have died – must have taken place a number of years after the Expulsion of the Hyksos. Returning to the tomb biography of Ahmose son of Abana, we can even see a record of the Hyksos being taken into slavery, some of whom were captured at Sharuhen, in Canaan itself.
Then Avaris was despoiled, and I brought spoil from there: one man, three women; total, four persons. His majesty gave them to me as slaves. Then Sharuhen was besieged for three years. His majesty despoiled it and I brought spoil from it: two women and a hand. Then the gold of valour was given me, and my captives were given to me as slaves.
This enslaved branch of the diaspora would eventually flee Egypt with Moses, & settle back in the ‘Holy Land,’ picking up the Ten Commandments & the Ark of the Covenant from Mount Sinai along the way. The commandments would have been written down in Proto-Sinaitic, & in an absolutely fascinating tally, the very place where that script was first discovered is said by many modern scholars to be the actual Mount Sinai upon which Moses received the word of god. His sister, Miriam, definitely seems to have been there, for on the occasion the scholar Burton Bernstein visited Serabit, he noted;
When we had taken our fill of the temple ruins, Nura, who had been sitting patiently on a block of sandstone, led us toward the mine adits, a few hundred yards down a trail from the peak. On the way we passed an extraordinary example of all three Sinai inscription categories. At the top of a rock face was a rude cartouche, with hieroglyphs bordering figures of profiled Egyptians approaching an ankh-holding deity. Below the cartouche were two lines of Proto-Sinaitic engravings, and to the side were the graffiti and some indistinct Semitic script. Lieutenant Micha thought he could make out the Hebrew word for Miriam
Serabit al-Kadim is the most prominent of a trio of peaks; the others being Jebel Saniya & Jebel Ghorabi, with the latter being the Biblical Mt. Horeb from where Moses & the Israelites left the Sinai area for Canaan. On the mountain also stood a significant shrine dedicated to the cow-goddess, Hathor, which fits wonderfully with the ‘Golden Calf’ idol made & worshiped by the Israelites when Moses was away having a natter with God. We also have in the vicinity a river, whose headwaters begin at Bir Umm Agraf, transchispering to the ‘reph’ of Rephidim (Place of Spreading Out) where the Israelites assembl’d befor climbing Mount Sinai. The Exodus picks up the story;
Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently.
The key phrase here is ‘smoke billowed up from it like smoke from a furnace,’ which can now be seen not as a visitation from God, but more a remembrance of the ancient metallurgical smelting practices carried out at Serabit al-Kadim, from whose mountain turquoise was mined in immense quantities. That the Israelites & their burnt offerings were there en masse also accounts for the tons of mysterious white ash discovered a century ago at the Hathor Temple. There are also twelve stone steles at the site which match the Septuagint’s;
Moses wrote all the words of the Lord; and Moses rose up early in the morning, and built an altar under the mountain, & set up twelve stones for the twelve tribes of Israel. And he sent forth the young men of the children of Israel, and they offered whole burnt-offerings, and they sacrificed young calves as a peace-offering to God
We shall finish this segment of our investigations with the first western explorer of the site, Sir Flinders Petrie, who dated certain spiritual activities on the Egyptian side, to the time of both Exodus pharaohs, Ahmose I & Amenhotep I.
After a long period of neglect, during which no expeditions were sent to Sinai, we find offerings made by Aames I…of an alabaster vase with the name of his queen, Aahmes Nefertari, menats of glazed pottery for that queen and for his daughter, Merytamen, and a handle of a sistrum which was probably for Nefertari. In the next reign we find that Amenhotep I… repaired the sacred cave, the lintel and portico of which were broken down [from almost 500 years of neglect under the Hyksos], and put a fresh lintel, and a new architrave to the portico
Coming down from the Holy Mountain ourselves, & with some of the mists of the origins of Judaism beginning to clear, the next question we shall asks is just how did the Israelites come to be called Hebrews? Relevant evidence can be found with Josephus, who tells us that ‘HYCSOS’ was their ‘styled’ name. An alternate used by the Hyksos themselves was the Habiru or Abhira, who of course in Palestine became the Hebrews. The presence of a certain Abihu with Moses on the Holy Mountain may be significant. By mid-fourteenth century, as given in the Armana letters, we may read how the Apiru were conquering Canaan.
The war against me is severe . . . Apiru has plundered all the lands of the king…if there are no archers, lost are the lands of the king (EA286)
Milkilu and…the sons of Lab’ayu…have given the land of the king to the (EA 2 87)
The land of the king is lost… the Apiru have taken the very cities of the king (EA288)
The land of the king deserted to the Apiru (EA290 )
This very first Zionist expansion into the Holy Land began not long after the death of Moses, when leadership of the Israelites passed to the warlike Joshua. The Bible describes a war of conquest by the Israelites in which the walls of Jericho fell, according to our timeline, not long after the Exodus concludes in 1506 BC. This date has been amazingly ratified by archeologists, who at first discovered a network of collapsed walls (John Garstang 1930-36), then proved the destruction layer of that city dated to c.1500 BC (Kathleen Kenyon 1952-58).
We can also enter as supporting evidence the general conclusion of Egyptologists such as Manfred Görg, who say that in the gray granite block inscription found in Berlin, the third of the name rings superimposed upon Western Asiatic prisoners should read Y3-šr-il (Ishrael). With the other two names – Ashkelon and Canaan – being written consonantally, just like Eighteenth Dynasty examples from the reigns of Tuthmosis III and Amenhotep II, we we presume that Israel came into existence sometime before the 15th century BC. It also appears that the conquests attributed to Joshua were actually a Biblical creochisp, condensing the two to three centuries long conquest of Canaan into a single account, an analysis of which I shall save for another day.
While in the Holy Land, the ‘Sos’ element of the Hyksos, or ‘shous,’ transchispered into the Shasu, a semitic tribe of the Levant of whom the Shasu of Yhw were the founders of Judaism thro’ their devotion to their god Yahweh. Another semitic link comes thro’ an account of Moses made by Josephus, when ‘it was also reported that the priest, who ordained their polity and their laws, was by birth of Hellopolls, and his name Osarsiph, from Osyris, who was the god of Hellopolls; but that when he was gone over to these people, his name was changed, and he was called Moses.’ Heliopolis appears in the Book of Genesis as the city of On, with a strong emphasis on the worship of Ra, or the sun. It was in Heliopolis that Ra-worship was focused via the massebah, those lofty obelisks which baffle & amaze the voyeur to this day. What is interesting is that the earliest worship of Jehova/Yahweh by the Jews also seems massebah-based, but was slowly seen as unorthodox after the creation of Israel c.1500 BC. The earliest Israelites even left a number of gigal stone circles where the sun was worshiped, & the Twelve Tribes could well be attached to the signs of Zodiac. Of these gigal, the one near the Samarrian city of Shechem, north of Jerusalem, was sited near a massebah pillar;
On that day Joshua made a covenant for the people, and there at Shechem he drew up for them decrees and laws. And Joshua recorded these things in the Book of the Law of God. Then he took a large stone and set it up there under the oak near the holy place of the Lord Joshua24:26
All the men of Shechem and all Beth-millo assembled together, and they went and made Abimelech king, by the oak of the pillar which was in Shechem Judges9:6
It seems sensible to suggest that the singular status of the solar deity of Egypt is the true origin behind the monotheistic Yahweh. Indeed, as the avatar known as the ‘Aten,’ the sun would become – for a while – the chief god of Egypt. In the midst of this theological movement, Pharaoh Ahkenaten moved his capital to a new garden city in the desert, called Akhetaten (today’s Armana); a setting & a philochisp which immediately invokes the Garden of Eden that begins the Bible.
One of the most remarkable remembrances of the Exodus is the fact that Moses actually transported the mummified body of Joseph from Egypt to Shechem.
As for the bones of Joseph, which the people of Israel brought up from Egypt, they buried them at Shechem, in the piece of land that Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of money. It became an inheritance of the descendants of Joseph. Joshua 24:32
While we are still hovering in the vicinity, there is something about Shechem which I simply cannot leave, especially at the opening of my book, which needs to catch the attention, right? When I as a boy I watched a VHS tape of The Raiders of the Lost Ark almost religiously, competing at the weekend with my sister to get up first put the film on. If I came second it would have to be either Grease, Grease 2 or Dirty Dancing, to which films my subconscious knows all the words. Three decades later, I would now like to declare that the Ark of the Covenant is not in some American warehouse, as deposited by Indiana Jones, but is instead buried under rocks on Mount Gerizim, near Shechem. This was the most sacred mountain of the Samaritans, at which place a rather interesting event took place as described by Josephus in his Jewish Antiquities;
The Samaritan nation too was not exempt from disturbance. For a man who made light of mendacity and in all his designs catered to the mob, rallied them, bidding them go in a body with him to Mount Gerizim, which in their belief is the most sacred of mountains. He assured them that on their arrival he would show them the sacred vessels which were buried there, where Moses had deposited them.
Instead of finding the vessels – which included the Ark of the Covenant – no man other than Pontius Pilate put paid to the expedition & killed its ring-leaders. The vessels were never found that day, & thus might be stillburied on Gerizim, but where? Let us open up the Chisper Effect on the matter a moment, starting with an account of the hiding of the sacred vessels found in II Maccabees;
These same records also tell us that Jeremiah, acting under divine guidance, commanded the Tent of the Lord’s Presence and the Covenant Box to follow him to the mountain where Moses had looked down on the land which God had promised our people. When Jeremiah got to the mountain, he found a huge cave and there he hid the Tent of the Lord’s Presence, the Covenant Box, and the altar of incense. Then he sealed up the entrance.
Unraveling the chispers, the association Moses made with Shechem & its mountains as defined by Deutronomy 27 is remembered in II Maccabees with, ‘the mountain where Moses had looked down on the land which God had promised our people.’ The unidentified man looking for the Moses vessels on Gerizim in the First Century AD – as attested by Josephus – must have known something, & I am rather inclined to follow the smoke to the slopes over Shechem. If II Macabees is correct, there should be a sealed cave on Gerizim in which the Ark & the holy tablets of Judaism may still be found. One final clue comes with a copper scroll found at Qumran, which reads, ‘in the desolations of the Valley of Achor, under the hill that must be climbed, hidden under the east side, forty stones deep, is a silver chest, and with it, the vestments of the High Priest, all the gold and silver with the Great Tabernacle and all its Treasures.’ Conflicting accounts have been given as to the location of the ‘Valley of Achor,’ whose true location could really be anywhere in the Holy Land. Let us instead associate, ‘the hill that must be climbed’ with Gerizim, on whose ‘east side‘ there will be a cave whose entrance has been sealed ‘ forty stones deep.’ It is in that place, Mr Jones, or ye tomb-raiders of the future, that we shall find the Ark.
With that little treasure we have set off, once again, on our adventures thro’ time. So far we have managed to validate a little more historicity of the Bible, in which process we have discover’d how the Book of Exodus contains creochisps of real happenings, including the historical event known as the Expulsion of the Hyksos. In the next chapter we shall see how the Hyksos of Egypt, & Israel, are all connected to a vast geopolitical enterprise, one branch of which opened up in the Indian subcontinent three & a half thousand years ago.
Next Wednesday, 31/01/18
Chapter 2 : The Aryan Invasion
Chapter 1: The Exodus
Chapter 2: The Aryan Invasion
Chapter 3: The Mahabharata
Chapter 4: Agastya
Chapter 5: The Picts
Chapter 6: Brunanburh
Chapter 7: The Young Shakespeare
Chapter 8: Shakespeare’s Blossom
Chapter 9: The Badon Babel Tree
Chapter 10: The Saxon Advent
THE CHISPER EFFECT
Chapter 1: Chispology
Chapter 2: Princess Scota
Chapter 3: The Ithica Frage
Chapter 4: The Jesus Jigsaw
Chapter 5: Asvaghosha
Chapter 6: Dux Bellorum
Chapter 7: Dux Pictorum
Chapter 8: The Holy Grail
Chapter 9: The Mandylion
Chapter 10: Shakespeare’s Grand Tour
Chapter 11: The Dark Lady
Chapter 12: The Ripper Gang