Afro-Asiatic Rulers and Celestial Archetypes

Alice C. Linsley


Mircea Eliade wrote extensively on the ritual nature of primitive societies. He noted that annual feasts/fasts and ceremonies were patterned after celestial archetypes and corresponded to events in the heavens such as the solstices and the equinoxes. The same can be said for social structures such as government. While Eliade explored ruler archetypes across many cultures (sometimes comparing apples and oranges), this essay explores the pattern of the ruler only among the ancient Afroasiatics by exploring cognates from Afro-Asiatic languages.

According to the linguist Christopher Ehret, traditional Afro-Asiatic religion was originally henotheistic. Henotheism is belief in a supreme creator God with lesser assisting semi-divine powers in a hierarchical ranking, like a pyramid. While each community was headed by a hereditary ritual leader, each clan had guardians from among the lesser powers (along the line of guardian angels).  In ancient Egypt these powers were represented by animals and insect totems and/or plants. Only one power was represented as a man - Horus - who was called the "son of God" and who was served by a caste of royal priests called "Horites."

Ehret refers to the ritual priests among the Kushites as the '*wap'er'.  They were accorded significant political authority alongside the ruler. The *wap'er presided over the rituals directed toward the High God and acted as the intercessor and prophet of the God. These are the ruler-priests, called har-wa and sarki in ancient Egypt.

Dr. Dan Kashagam, General Secretary of the African Unification Front, explains that Africans had various terms that referred to the different offices of government. A king in ancient Kush titled 'Ko' or 'Nesu Biti', a female Head of State was Gore, a female Head of Government was Kandake, a diplomat was Akiki, a governor was Peshto etc. These institutions were fully developed and already in use by 3,800 BCE... along with very sophisticated state and parliamentary protocols that defined responsibilities of the leaders and the citizens towards each other.

The most famous name for a parliament in Africa is the word "Pharaoh". The word actually translates "great house", a common African expression for a senate or national parliament. Variants of the phrase might be Lesser House - to indicate a provincial parliament. The term pharaoh does not refer merely to a physical building, or a dynastic line, although it may have had dual meaning in later centuries. The actual term for king in ancient Egyptian is nesu biti."

It is to Ko for king and sa for great that we must turn now.  In the following list of cognates, we note how the K and Sa frequently appear in the Afro-Asiatic languages.

malku - king (Ugaritic)
melek - king (Hebrew)
sar - king (Sumerian)  Sar-gon is related to the Chadic word for king - gon lere.
sa-ra - son of Ra or Ra is great (Egyptian)
sarru - king (Babylonian/Assyrian)
sarki - ruler-priest (Chadic and Sudra of India and Nepal)
bo kor - king (Kushitic)  Ko or qo was an honorific suffix for rulers, as in Sheba-qo and Tahar-qo.
kan or khan - male leader, where the Bible derives the word Kain, for the first ruler.
kandake - female leader, spealled Candace in English Bibles.
ko - king  (Kushite/Egyptian)

Dr. Kashagam mentions the term Nesu biti, another reference to king. However, it refers specifically to the ruler of a united kingdom comprising the Upper Nile and the Lower Nile. Nesu biti contains the signs for sedge and bee.  Sedge was the symbol of the Upper Nile and the bee was the symbol of the Lower Nile. The titles Nesu biti and Sa Ra ("Ra is great") appear together in cartouches and point to the celestial pattern which the ancient Egyptians believed that their king exemplified on earth. The Ko was the deified ruler. These Kushite rulers are called "sons of God" in Genesis 6:1-2. They ruled over two lands which is why they wore a double crown. The Kushite rulers united the peoples of the Upper and Lower Nile to one another and united the peoples to the deity Ra (Re).

Christians will note that the celestial archetype applies to Jesus Christ, and is manifested in a pronounced way at his baptism at an ancient Afroasiatic river shrine called Nim-Ra, meaning the "waters of Ra." Rivers among Abraham's Kushite ancestors represent numerous celestial archetypes. The ancient Egyptians were great sky watchers.  They observed that the Pole Star (Vega or Wa'gi in Arabic) and the Sun were sometimes visible at the same time on opposite sides of the Nile. This was an auspicious connection. The Nile would have been considered the place of meeting, a sacred center.

Likewise, the clan of Manasseh held land on opposite sides of the Jordan. On the west side Manasseh and Ephraim were considered of the "house of Joseph." On the east side, Manasseh (M-nasheh) and Gad (Gd)were a confederation of the "house of Jacob." Joseph represents the Hamitic/Kushitic/Egyptian heritage of the people. As the Biblical anthropologist Susan Burns points out, "Joseph is the patriarch of the ceph tribes. Ceph is suph (papyrus)." Jacob symbolizes the Semitic/Aramaic/Mesopotamian heritage of the people, symbolized the gd ha-nasheh, the sinew which was touched by the angel of the Lord.

Susan Burns writes, "This sinew is called gid ha'nasheh in Hebrew. The sciatic nerve begins at the heel of the foot and travels up the back of each leg to the base of the spine. This nerve is enclosed in a protective sinew that is common to all mammals. When the angel touched his own thigh, the thigh of Jacob was damaged. The connection Jacob had with his angel was located in the gid or sciatic nerve."

There is a relationship between nasheh and nahushtan, the bronze serpent on Moses' rod. Reeds, sinews, veins, lightening and rivers are like serpents. It is easy to see how prehistoric man might have thought of lightening as God's serpent. Where it struck there was a connection between heaven and earth. That place would be considered the sacred center, just as the Nile was the sacred center between the Pole Star and the rising sun, and the Jordan was the sacred center between M-nasheh/Ephraim and M-nasheh/Gad.

In the older Proto-Saharan languages spoken by Abraham's Kushite ancestors N at the end of the word designates 2.  Appa is father, but appan means fathers. At the beginning of the word N designates 1 and refers to the deity, as in the Egyptian ntr - god/deity. The original root for vein, river, serpent, sinew and lightening was NS. The S originally would have been a pictograph of a serpent or anything serpentine. It also indicates "great" and can mean "Man" (Egyptian - sa), and throne (Proto-Saharan es or is). NS suggests connection between heaven and earth, or between deity and man. The serpent was a sacred symbol to the Kushites, especially to the metalworking clans such as the Hittites who called themselves NS (Nes).

Manasseh was divided because Joseph's other son was of the House of Potiphar and probably stayed in Heliopolis. This is consistent with the marriage and ascendency pattern of firstborn sons among Abraham's Horite people. The firstborn of the ruler's half-sister wife ascended to the throne of his biological father. So Isaac ascended to the throne of Abraham. The firstborn son of the ruler's cousin/niece wife ascended to the throne of his maternal grandfather, after whom he was named. So Joktan, Abraham's firstborn son by Keturah, ascended to the throne of his maternal grandfather, after whom he was named. Joktan the Younger was the progenitor of the Joktanite Tribes of Arabia.

 Related reading:  The Peoples of Canaan; The Sacred Center in Biblical Theology; The Kushite Marriage Pattern Drove Kushite Expansion; The Nilotic Origins of the Ainu

Eliade on Celestial Archetypes

Alice C. Linsley


Plato conceived of transcendent ideals or archetypes according to which all things in reality are patterned.  He didn't invent the idea. He borrowed it from the ancient Egyptians. Here we find the assertion that real things are perceived by the mind, not by sensory perception.  In this view, the material world resembles, participates in and aspires to these immanent Forms. To understand the ancient world, we must begin from this assumption, which is contrary to the prevailing materialism of western society. 

Mircea Eliade,
the brilliant Romanian
historian of religion

Mircea Eliade (1907-1986) was a Romanian historian of religion who observed that for archaic man “real” objects and events are those that imitate, repeat or are patterned upon a celestial archetype. He believed that “the man who has made his choice in favor of a profane life never succeeds in completely doing away with religious behavior.” (The Sacred and the Profane) It is impossible for humans NOT to aspire to eternal life because we were made to enjoy such life. Surely this is an aspect of what it means to be made in the Divine Image. 

Eliade also noted that "from the beginning, religious man sets the model he is to attain on the transhuman plane, the plane revealed by his myths. One becomes truly a man only by conforming to the teaching of the myths, that is, by imitating the gods." (The Sacred and the Profane, p. 100)  St. Paul understood this and urgesd the early Christians to imitate Christ by putting away the old man in baptism and putting on Christ, the True Man.  John exhorts believers in Christ to "not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God." (3 John 1:11) All the New Testament writers encourage us to imitate the faith of our spiritual father Abraham, who, according to the author of Hebrews, looked forward to the coming of the Son of God.

Eliade is one of the thinkers who significantly influenced my anthropological research. In particular, I wanted to test his hypothesis that the ancient pursuit of perfection meant honoring received traditions.  I was sure that such was the case with the Afro-Asiatics of Genesis who clearly regarded the celestial archetypes of blood, water, mountains, and sacred centers with trees and serpents as ontologically real. Further, it appears that Abraham's expectation of the Son who was to be born according to the central myth of his people was what prmpted him to take his son to the top of the mountain to offer him as a sacrifice to God.

However, prior to testing Eliade's thesis, I had to identify the characteristics of the central myth of Abraham's people: the Horus Myth. Then I could investigate whether the artifacts, kinship pattern, gender roles and symbolism of Abraham's Horite people corresponded to the celestial prototype.  In this essay I will examine artifacts only, and in particular, the pattern of the Horus temples and water shrines.
Artifacts

Pillars of Petra 

Petra had hundreds of underground cisterns and water was piped into the city. Petra was in the heart of Horite territory. The Horites were a caste or ruler-priests known as Habiru (Hapiru) in Akkadian inscriptions and as Shasu in ancient inscriptions found on temples in Nubia.


Eliade wrote, " On Mount Sinai Jehovah shows Moses athe 'form' of the sancturary that he is to build for him: 'According to all that I shew thee, after the pattern of the tabernacle, and the pattern of al the instucments therefor, even so shall ye make it.... And look that thow make them after their pattern, which was shewed thee in the mount' (Exodus 25:9, 40). And when David gives his son Solomon the plan for the temple buildings, for the tabernacle, and for all their utensils, he assures him that 'All this... the Lord made me undersatnd in writing by his hand upon me, even all the works of this pattern" (I Chronciles 28:19). Hence he had seen the celestial model." (The Myth of the Eternal Return, p. 7)

The tabernacle and the temple on Zion were built according to the tradition of the Horite ruler-priests.  This should not surprise us since both Moses and David, of the Horite settlement of Bethlehem (1 Chronicles 4:4), are descendents of earlier Horite ruler-priests. They were responsible for furthering the pattern/tradition which they received. This meant constructing these temples with three  near water and with pillared entrances and courtyard.  The tabernacle entrance had 4 pillars and the courtyard had 56 pillars, totaling 60 pillars. 

Pillars of the Horus Temple on the Nile

The pattern is first found in the Horus temple (c. 3400 BC.) at Hierakonpolis (Sudan or ancient Kush). It was a large structure, fronted by huge wooden timbers, and it became the prototype for Afro-Asiatic temple architecture for millennia to follow.  How can this pattern have lasted so long and been diffused so far geographically? Because the Afro-Asiatics respected received tradition and honored the celestial pattern.  In a 5,000 year old text, the Egyptian scribe, Ptah Hotep, states: "Don’t modify anything from your father’s (ancestor’s) teachings/instructions—not even a single word. And let this principle be the cornerstone for teachings to future generations."


Related reading: The Mighty Men of Old; The Nubian Context of YHWH; Afro-Asiatic Rulers and Celestial Archetypes