Petrie's Theory on
Mount Sinai's Temple Ruin
Non-Egyptian Semitic Basis · Serabit el-Khadim · by Jason S. Jowett · 9/02/2021
This page is the primary academic reference for the Serabit el-Khadim material cited across the blog. The Petrie/Gardner suppression argument is developed in the Narcotic Rites post. The mafkat/turquoise question is developed in the King and the Turquoise Lotus page.
Serabit el-Khadim is not only the site of Petrie's white ash discovery and the Hathor cocaine rite argument — it is also the site where the alphabet was invented. The Proto-Sinaitic script discovered here by Petrie in 1905 is the ancestor of Phoenician, then Paleo-Hebrew, then the square Hebrew script still in use today. The Semitic workers who left the white ash also left the world's first alphabet — carved in the walls of the same mines, in a script that borrowed Egyptian hieroglyphic forms and repurposed them using a principle called acrophony. This is the foundational link between the cocaine-rite argument on this blog and the YHWH hermeneutic analysis on greatbrittania.
The Ketef Hinnom silver scroll — the oldest known written instance of the divine name YHWH, c. 600 BCE — is inscribed in Paleo-Hebrew: the direct descendant of the Proto-Sinaitic script invented here. The four characters identified by the red arrow in the scroll collage are Yod-He-Vav-He in Paleo-Hebrew, 1,200 years after the alphabet was created at the same site where Petrie found the powder.
→ The Kingdom of Israel & the Hebrew Name of God — greatbrittania.blogspot.com
Covers: Proto-Sinaitic → Paleo-Hebrew → square script chain · the direction problem · YHWH in three scripts · Ketef Hinnom scroll · gematria · Kabbalistic convergence
On interview with Red Ice Radio's Henrick Palmgren, Gardner deliberately obfuscates the discovery of white ash (powder) at the site, when he mentions "a bit" of powder, that Petrie found, but Petrie says he found tons of it, which is so unusual, and also that there's no samples of this powder held in England. The point being that Petrie had to make the record seem indicative, since blunt reporting would be illegal; he was legally bound to his investors to support the biblical narrative and authority of the Church of England, as no revelation that cocaine-temple-worship was acceptable politically. Thus by making a ridiculous claim about tons of white powder, it was a roundabout way of saying the temple priests were supplying cocaine to the Pharaoh here, which is explicitly detailed in the supporting documentation of the site and its hieroglyphic inscriptions (but he doesn't connect it directly (illegal)).
The conspiracy to suppress the use of cocaine by Egyptian Pharaohs for "life, perpetuity, and health" by snorting it, whilst Showbread was eaten by regular folk. If cocaine was the white powder, Petrie was forbidden to reveal it (and the Church was embarrassed by their literal Exodus teachings); his sample reporting was drug dealing additionally. The cover up for Petrie (the real Indiana Jones), is enforced by Gardner who substitutes the mana with mon-atomic gold which has extra-planar potential for levitation (specifically if made super-conductive); directly affects the economy by propping the elite (those snorting the cocaine), and in the convincing of the 'slaves' to waste their money effectively burning gold, and separating the trade-worthy as those spending their gold proper (on cocaine). In all likelihood the quantity of powder reported was the production stage for the export into the levant, where the trade in showbread extends into the mesopotamia heartland. All the trade-based authority is after all dependent on the labor, who are rewarded incidentally under the auspices of Hathor. Predictably as a beautiful female patron of love and marriage etc, she oversaw the material securities here exchanged, and as the living know the exchange of white substances for life in carnal relations. The confluence is hence appropriate where venerating living in unusual parallel, a powder for (snorting/eating) enlightenment, and as monatomic gold is regularly obtained by alchemists, a salty white slime (semen by allegory); the 'carrier' of life at the most basic form.
Serabit el-Khadim — earliest shrine, dating to 4750 BC per Petrie
Said to have been stumbled upon, the earliest shrine at the highest point on the plateau's front is according to Flinders Petrie dating to 4750 B.C. From this cave, the site grew between 3450 and 1150 B.C. reaching 230 feet.
In possession of distinctly Semitic character, particularly 'non-Egyptian' rather of the subfamily of the Afro-Asiatic language family that includes Hebrew, Aramaic, Arabic, and Amharic; on worship by 'Egyptians' at Serabit el-Khadim, atop 'Mount Sinai' the Greek-Christian name for Gebel Musa (distinctly identified by its peak as Horeb).
Researches in Sinai by Petrie, W.M. Flinders, Sir, 1853–1942; Currelly, C.T. (Charles Trick), 1876–1957 — site photographs
Deities at Serabit — Kherty, Khentekhtay & the Semitic Parallel
Kherty — recumbent ram deity; site aerial
A recumbent and mummified ram, Kherty appears twice at Serabit, usually worshipped at one side as a guide, who brought the deceased king safely to "the yonder site" by "being the ferryman". He also protected the deceased against various demons (named inmetjw in the texts) sent by Seth, the lord of the red (desert) land, the counter-balance to Horus' role as lord of the black (soil) land.
The second more obscure deity featuring in Serabit is Khentekhtay, whose appearance is more complex on four monuments. Firstly two on stelae dated to the reign of Ammenemes, one on an offering table considered Middle Kingdom and the fourth a stela with New Kingdom dates. The first two show his human body with a falcon head, disked with double feathers and described as the Lord of Athribis, thought to be Horus as a black bull and a crocodile furthermore. See Gardiner, AH; Peet, TE; Cerny, J.
Depending on the severity of interpretation, regarding the representative use and hence associative attribution of these two rarer deities at this site, we might presume to assuage the Black Bull and Crocodile are representative of both extreme risk and danger, which can be controlled (for experimentation/taming) and as otherwise lying at the water's edge, on the a Posteriori case for Akhenaten as Moses, as according the records of Laurence Gardner.
Petrie's Four Practices — Semitic Parallels at Serabit
Excavation — Serabit el-Khadim, showing the three rectangular ablution tanks
Petrie adduces four practices he aligns with the local sect at Serabit el-Khadim of which J. Cerny, T.E Peet, & A.H Gardiner detail at length. Those being to which they contest in addition as parallel to the ritual of Semitic religion:
- The offering of burnt sacrifices on high places.
- The dedication of conical stones.
- Ceremonial acts of washing parts of the body or sacred containers.
- Visitation for the purpose of receiving oracular dreams (consequent establishment of memorial stones upon this dream-site).
Petrie cites the presence of a 'bed of clean white ash' from chamber O to E with nothing but traces of pottery amongst it, and amounting to 50 tons worth prior to denudation bearing approximately 200 tonnes worth. Further two conical stones (bearing a groove underneath) typical of Syrian rituals in deity representation, and similar to that found in Malta's Halsaflieni hypogeum, where the cones were used for plugging connected ground holes of the right size and a foot apart.
Ablution tanks — three rectangular tanks at Serabit el-Khadim. J. Cerny, T.E Peet & A.H Gardiner deduce these prove ceremonial ablutions, contesting Petrie's 'un-egyptianness' attribution. Similar tanks identified at Zawyet el-Aryan and the Osireion at Abydos.
J. Cerny, T.E Peet, & A.H Gardiner deduce the three rectangular tanks — one outside the north entrance, one in the Hathor Hanafiyah, and one in the Lesser Hanafiyah — do prove the use of ceremonial ablutions, again contesting Petrie's attribution of 'un-egyptianness', as only on the basis that there is no Egyptian temple preserving so neatly its ritual arrangement to be found in Egypt. Though similar 'tanks' are identified in case as located at the unfinished pyramid of Zawyet el-Aryan (the elliptical stone trough), and at the Osireion at Abydos, with its two small square basins.
Lastly J. Cerny, T.E Peet, & A.H Gardiner contest Petrie's conclusion concerning the plateau outside the temple where (to the west of) thirty cases of enclosures are evident with one dozen bearing stellae standing firm. All but one of the stellae bear royal markings on four sides, one yet bears funerary engravings of a common variety and the remainder confers private status. Petrie is noted to be confirming the stellae within a stone ring as "Bethel", also generally Egyptian in character despite the standard of Egyptian one-sided stellaes.
The Stellae of the Approach & Thutmose III
Stelae of the approach — Thutmose III smiting an adversary. Inscriptions today partially remain as much of Serabit is now moved and or destroyed since Petrie's initial documentation.
The stellae of the approach were recorded in detailing the various expeditions to the region similar to what is inscribed on cliff faces near the mines or quarries of Magharah and Wady Hammamat. Cledat describes them as all similarly 2.55 meters tall, 1.25 wide and 0.7 in depth, with rectangular form, and upper angles rounded off. The most distinctive inscription offers 'an oblation to Hathor by the ka, or soul, of the chief of the expedition'.
Inscriptions today partially remain as much of Serabit is now moved and or destroyed since Petrie's initial documentation. Prominently Thutmose III features smiting an adversary.
The Temple Complex — Hathor the Lady of Turquoise
Plan of the Sinai mountain temple at Serabit el-Khadim. Laurence Gardner's Genesis of the Grail Kings. 2001. Fair Winds Press. Pg. 249
Whilst successive generations have built additional rooms where in total "Amenophis II built a chamber at the rear of his father's edifice, oriented in the opposite direction…. [So that] after Tuthmosis III, three distinct complexes were in existence in the sequence A-T: (1) the complex of the cave of Hathor… (2) the complex 'pylon — L' of Tuthmosis III facing east, and (3) the complex of the later kings, consisting of a series starting with the room of the reigning king, down to Room K, facing west… [all] until the last one in the series was built under Seti I" (Ventura, R. 1988:134)
In comparison with further research along the "estuary of the Pelusiac branch of the Nile and the 'Ways of Horus'" (Dijkstra, M. 2009). This reconstruction of which Dijkstra, M. concurs with J. Cerny, T.E Peet, & A.H Gardiner in placing no doubt that Sinai and the 19th Dynasty in Serabit was regarded as an appanage of the north-east frontier and the great military road into Asia.
Figure 1 — Sinai 297+300: Amun, Lord of the thrones of the two lands, in the 'Dwelling of Sesu'. Dijkstra, M. 2009
(Figure 1) depicts Amun, Lord of the thrones of the two lands in the 'Dwelling of Sesu'; bears the inscription: Praise to thee, O Re of (?) [Ramesses Meriamun?]. Appearing to (?) the chief of the Bowmen, overseer of foreign lands for the Lord of the two lands, attributed to Rameses II.
Petrie's account of the partial destructions and subsequent builds relaying complex deity worship of which the various kingdoms honoured in respect of the political liberties at the time. The prevailing attribution for which the temple complex is largely attributed remains as Hathor the Lady of Turquoise, placed by Amenhotep III XVIII dynasty.
The Hathor temple ruins at Serabit el-Khadim — the site as it stands, partially destroyed since Petrie's documentation. The temple is attributed to Hathor the Lady of Turquoise, placed by Amenhotep III, XVIII Dynasty.
On the subject of the early Kings "Sneferu, Amenemhat III, Hatshepsut, along with divinities Sopdu and Hathor,... the inscriptions honor Sneferu by Hatshepsut giving the long account of the founding of the shrine by that queen." (W.M.F Petrie. 1906:84)
Petrie cites the extreme difficulty in reading the inscriptions, particularly the earliest, but notes the figures of Amenemhat III, the chief chamberlain Khenemsu, and the chief seal-bearer Amenysenb, adoring Hathor (W.M.F Petrie. 1906:94).
Mfkzt, Stelae 116 & the White Substance"Aid by Hathor: I am giving thee life, perpetuity and health to thy nose for eternity." — Stelae 116, Serabit el-Khadim (W.M.F Petrie. 1906:119)
The obvious controversy in which Gardiner, AH; Peet, TE; Cerny, J supports is the Semitic values of this site, its bearing in the origin of Judaism and as bearing the literal biblical narrative. It has been law after all to only value archaeological evidence which corroborates the direct and literal biblical Exodus, which Petrie elucidates in reference alone, but in qualification of this site as a preliminary Semitic basis, or rather non-Egyptian. "The figure of the leader Moses is accepted as historical by Steindorff; and his name is taken as obviously the Egyptian Mesu; 'the child', of which a different etymology was constructed in Hebrew." (W.M.F Petrie. 1906:200).
Anthropology aside, the more irrefutable matter concerning the Serabit is its access to mineral wealth of which Beit-Arieh, I. concludes copper mining and smelting was indeed achieved in the district upon discovery of 40 molds for tool casting (1982). The non-prevalence of turquoise otherwise would suggest no such crystals were mined at Serabit, whilst the attribution of the meaning of turquoise in context is itself contested by Laurence Gardner as being correctly 'shem-an-na' also represented as conical 'bread and the very same substance Petrie accounts for on site as white ash.
Stelae 116 depicts the representation of this most controversial matter surrounding the site, the context of the exodus in total, its political turmoil and inherent anthropological mystery in all. It states [The good God] lord of the two lands, lord of might, king of Upper and Lower Egypt, Memacrec (?), living forever, beloved of Hathor. Where Hathor holds out to him the emblems of life and dominion her words are written 'aid by Hathor: I am giving thee life, perpetuity and health to thy nose for eternity.' (W.M.F Petrie. 1906:119). The item in the left hand of the Goddess which is a deflated round shape is unknown but thought to be jewellry.
Mfkzt conical objects — items 10 and 11 (Blackman, A. 1925:212)
Blackman relays (Westcar Papyrus) in description of an item so bearing the characters translated as Mfkzt by L. Gardner in his detailed exposition of the contentious monatomic mineral which he contests as the basis of all misinterpretation, being the technological secret and substance essential to the foundation of the Egyptian empire, manifest in their ability to achieve the remarkable feats of engineering espoused in pyramid building for one. As represented by the conical shape held aloft, and afforded great and common modern reverence in Jewish ritual as Shem bread, or bread baked into shapes and mode of mfkzt; [Blackman] the king is being rowed on a lake by a crew of maidens, when one of the maiden rowers accidentally drops her "fish pendant" of Mfkzt into the water. The pendant is said to be of Mfkt (new turquoise in popular translation), but the article is otherwise unknown and assumed as adornment. (Blackman, A. 1925:212).
Gardner based his case that Akhenaten was the biblical Moses, the controversy surrounding his religious reformation, and subsequent abdication and erasure from official Egyptian records as the basis for the historical precedent, merely recounted in child friendly storytelling as the Biblical Moses. His exposition on Mfkzt details an application of the Ark of the Covenant as practical applications of anti-gravity, aside the ritualistic uses (and manufacturing) depicted at Serabit el-Khadim. This presentation by Hathor to the king recounts the object in question as a production for him to inhale through his nose (?). Whilst the obvious parallel would be and however disputed the facts may be, cocaine is present in mummies found in Egypt.
Stelae 116 — cited bibliographic figure of Porter-Moss VII 359 E.E.F by Gardiner, AH; Peet, TE; Cerny, J Pg. 119–120. Hathor presents the emblems of life and dominion to the king. Her words: "I am giving thee life, perpetuity and health to thy nose for eternity."
Appendix — References to Mfkzt in the Pyramid Texts
Khepri — the scarab-faced god representing the rising sun, creation and renewal of life. Utterance 353: "N. has come out of Buto, red as fire, living as Khepri."
936c. he pastures as you pasture in the field of malachite; — The Pyramid Texts: Utterances 453–486
Utterance 473936a. N. comes (to be) with you:
936b. N. walks with you in the Marsh of Reeds;
936c. he pastures as you pasture in the field of malachite;
937a. N. eats of that which you eat;
937b. N. lives on that on which you live;
937c. N. clothes himself with that wherewith you clothe yourselves;
937d. N. anoints himself with that wherewith you anoint yourselves;
937e. N. takes water with you out of the mn-canal (or, lake of the nurse) of N., the drinking-bowl of each spirit well-equipped by reason of his mouth.
The Ascended King — Utterance 6271784e. and from the lakes of malachite —————
1785b. N. conducts Rē' into his two boats of mȝ'.t
Khepri's Praises — Utterance 350567a. To say: O thou who stridest very wide,
567b. as she sows the emerald, the malachite, the turquoise (as) stars,
567c. if thou art green (well), N. will be green, green as living plants (?).
Utterance 352569c. (He is) thy papyrus-sprout, green as the turquoise of stars; thy green papyrus-sprout is N.
569d. (He is) green as living plants (?); N. is green with thee.
Utterance 353570. To say: N. has come out of Buto, red as fire, living as Khepri.
Utterance 350 — Pyramid Texts: Khepri's Praises (Miscellaneous Utterances on the Hereafter, 350–374, sacred-texts.com). Map showing location of Buto in relation to Sinai and the Nile Delta.
Sinai 297+300 — inscription detail. Amun Lord of the thrones of the two lands; Rameses II attribution confirmed by Dijkstra, M. 2009.
Gardiner, AH; Peet, TE; Cerny, J — The Inscriptions of Sinai Vol 2 (1955) Page 43–44. Retrieved: Internet Archive EXCMEM45. Identifier-ark: ark:/13960/t59d3bb8q
Petrie, W.M. Flinders; Currelly, C.T. — Researches in Sinai (1906). Retrieved: Internet Archive AEW-0745. ark:/13960/t83j3hd43
Academic ReferencesBeit-Arieh, I. (1982). New Discoveries at Serâbît el-Khâdîm. The Biblical Archaeologist, 45(1), 13–18. doi:10.2307/3209843
Blackman, A. (1925). Philological Notes. The Journal of Egyptian Archaeology, 11(3/4), 210–215. doi:10.2307/3854142
Dijkstra, M. (2009). A Chief of the Bowmen, Overseer of the Foreign Lands at Serabit el-Khadim (Sinai 300 297) and the "Dwelling of Sesu". Ägypten und Levante / Egypt and the Levant, 19, 121–125. Retrieved from http://www.jstor.org/stable/23788586
Ventura, R. (1988). Bent Axis or Wrong Direction? Studies on the Temple of Serabit el-Khadim. Israel Exploration Journal, 38(3), 128–138. Retrieved from http://www.jstor.org/stable/27926107
GardnerGardner, L. — Genesis of the Grail Kings. 2001. Fair Winds Press. Pg. 249
Pyramid TextsThe Pyramid Texts (sacred-texts.com) — Utterances 453–486, 627, 350–374
Cross-ReferenceJowett, J.S. — The Kingdom of Israel & the Hebrew Name of God (greatbrittania.blogspot.com) — covers the Proto-Sinaitic → Paleo-Hebrew → square script transmission chain, acrophony mechanism, the direction problem, and the original YHWH hermeneutic analysis.
FiguresFigure 1 — Sinai 297+300: EL-BORG. Dijkstra, M. 2009. Ägypten und Levante, 19, 121–125.
File:Map of Hathor Temple in Serabit el-Khadim.png — Wikimedia Commons
DownloadBy Jason Steven Jowett (J.S. Jowett, JS Jowett, J S Jowett, JSJowett). 9/02/2021. This page is the primary academic reference for the Serabit el-Khadim material cited across humanityqualifies.blogspot.com. The site was pillaged substantially after Petrie's documentation — the images preserved here represent content now partially destroyed or moved from the original location. humanityqualifies.blogspot.com
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