The Genesis 10 Volkertafel

The Genesis 10 Volkertafel (Table of Nations) by Dr. John D. Pilkey Edited by Ross S. Marshall, BA. WWU The primary objective of studying Genesis 10 is to critically examine and challenge secularism, akin to Euhemerus’ endeavor to dismantle the belief system of Grecian polytheism. Secularists maintain that they adhere to a logically consistent worldview, which leads them to conclude that the Bible's account of origins lacks comprehensive veracity. The consensus regarding the compatibility of scientific findings with biblical teachings was established during the 19th and 20th centuries through a persistent effort to scrutinize and analyze data that appeared to be contradictory to the principles outlined in the Bible. The belief system in question comprises various essential elements, including the conventional timeline of the Egyptian Old Kingdom, the critical application of "eponym ancestry," anthropological and psychological presumptions concerning mythology, and, conversely, specific misconceptions held by Biblicists, such as the notion that linguistic and racial diversity did not exist prior to the construction of the Tower of Babel. The foundation of contemporary secularism can be traced back to the intellectual movement of the 18th century commonly referred to as the "Enlightenment." The genesis of this movement can be attributed to the European populace's aspiration to resolve the religious conflicts that had plagued the preceding two centuries. During the 18th century, intellectuals endeavored to identify and establish a shared foundation between Protestants and Catholics, which involved a deliberate shift away from religious subjects towards a renewed emphasis on natural philosophy, commonly referred to as "science." The reorientation described above quickly garnered acknowledgment due to the tangible advantages derived from scientific investigation. The theological understanding started to manifest as abstract and lacking practicality. It appears that religious faith has resulted in a greater amount of negative consequences rather than positive ones. Even individuals who strongly adhere to the Christian faith started embracing the concept of the Brotherhood of Man, which contradicts religious sectarianism. The two prevailing cultures that were present both prior to and subsequent to the year 1740 exhibited a multitude of adversarial characteristics. Theology was not the sole concern. During the earlier period, Renaissance culture placed significant emphasis on the attainment of social, political, and intellectual prominence. Following the era of Voltaire, the term "enlightened" culture began to connote the concept of an egalitarian democracy. Both opposing factions involved in this clash of ideologies demonstrated a lack of preparedness in comprehending the biblical narrative regarding the origins of existence. The Renaissance culture for the masses was significantly hindered by the presence of racism and contempt. The intellectual and cultural movement that emerged during the 19th and 20th centuries expressed strong opposition towards the prevailing concept of kingship that originated after the Great Flood, which was characterized by a hierarchical structure with a single ruler at the top. Upon the emergence of the pivotal field of Sumerology, the Sumerian claim that "kingship descended from heaven after the Flood" lost its status as a fundamental verity, thereby diminishing its significance. The Renaissance and Enlightenment perspectives, through their bitter rivalry, have had a detrimental impact on contemporary understanding and appreciation of biblical origins. This effect can be likened to how ancient apotheosis devalued the humanity of ancestral rulers, leading to the development of polytheistic paganism. Scholars such as L. A. Waddell during the 1920s recognized the significance of radical kingship in understanding historical origins. However, their interpretation of eminence was primarily influenced by an anti-Semitic bias, favoring ancient Indo-Europeans. Waddell held a strong aversion towards the Bible due to its classification as a Semitic document. The individual discovered the concept of eminence during the Renaissance period, which was derived from a group of ancient rulers who were exclusively of Indo-European descent and held authority over a vast, imperial domain. The individual in question was unable to fathom the notion that the leaders he held in high regard originated from a diverse and linguistically diverse group of individuals who formed an influential core within Noah's lineage. Both he and other secular scholars were unable to fully comprehend the significant lifespans that enabled the practical existence of this privileged group. Another variant of the Renaissance intellectual orientation, characterized by a strong adherence to biblical principles, exhibited an unsuitable response towards Semitism, thereby failing to acknowledge the contributions of the Sumerians and other non-Semitic cultures. The Biblicists expressed a contrasting viewpoint and were displeased upon realizing that both the Sumerians and Elamites, who were associated with Shem's lineage in Genesis 10:22, did not belong to the Semitic language group. The individuals persisted in their search for Semitic individuals, as if they were seeking someone of Semitic descent akin to Noah himself. In the meantime, the mainstream culture, which strongly upholds democratic principles, interpreted antiquity in a manner that appeared plausible, yet was ultimately inaccurate. From a Christian perspective, the primary focus on the Brotherhood of Man appeared to align with the concept of biblical monogenesis, which asserts the shared human ancestry of Adam and Noah. The emphasis on radical unity ultimately relied on the erroneous belief that humanity was universally united in terms of race and language prior to the occurrence of the Tower of Babel incident. In the Christian fifth century, St. Augustine established a flawed basis for the "enlightened" perspective by holding two erroneous notions regarding Genesis 10-11. Firstly, he posited that humanity was entirely homogeneous in terms of race and language prior to the events at Babel. Secondly, he argued that the names mentioned in Genesis 10 pertain to "races, not individuals," thereby suggesting that these names, when interpreted as persons, can only be regarded as eponymous ancestors lacking tangible historical existence. Augustine and other early Christian theologians erroneously conflated polytheism with idolatry. The form of polytheism affirmed in Psalm 82 was disregarded by them. The secular worldview can be fundamentally challenged by various interpretations that draw upon a convergence between the biblical narrative of origins and empirical evidence. The concept of racial fixity of type is observed in the discussion, as well as the significance of thirty-year periods in Genesis 11. Additionally, the Tower of Babel event is recognized as a consequence of the linguistic unity of language, which was deemed sinful. Another aspect explored is the reinterpretation of eponym ancestry. Furthermore, evidence is presented regarding the presence of euhemerism, which involves equating men and gods, and the existence of a theology of diversity in the names of God within the polytheistic beliefs of early civilizations. Lastly, the early records of Sumer, Egypt, and India consistently highlight the importance of kingship. Earlier scholars known as Euhemerists endeavored to undertake this reinterpretation. An example of this can be seen in the work of Isidore of Seville, who dedicated a chapter titled "De diis gentium" to the comprehensive exploration of gods. In this chapter, Isidore provides numerous examples and detailed genealogies to support the principle, derived from Lactantius, that the individuals whom pagans consider as deities were originally ordinary human beings. In a logical manner, he endeavored to allocate these revered individuals within the six significant epochs of history as he delineated them, thereby establishing mythological lineages. The euhemeristic inclination of Isidore was formalized in Peter Comestor's addendum to his widely translated work, Historia scholastica (composed around 1160). This addendum aimed to summarize Isidore's ideas by drawing direct comparisons between characters from pagan mythology and the influential patriarchs of the Old Testament. The concept of "euhemerism" as proposed by Snorri Sturluson. According to the Prose Edda, a literary work believed to have been composed around 1220, it was postulated that the Norse deities were initially war leaders and kings with historical significance, whose burial sites eventually evolved into religious cults. In the mythological narratives, Odin, the progenitor of the divine pantheon, is depicted as a figure of historical significance situated within the geographical boundaries of contemporary Turkey. His lineage is purportedly traced back to Priam, the monarch of Troy during the epoch of the Trojan War. According to mythologies, Odin migrated towards the northern regions and subsequently established the ruling dynasties in Denmark, Sweden, and Norway during that era. A comprehensive comprehension of biblical monogenesis necessitates a foundation that is constructed not on broad generalizations, but rather on precise attributions of ancient names to a select group of distinguished individuals mentioned in the passages of Genesis 10-11. The Table of Nations found in the book of Genesis 10 delineates a framework of interconnected feudal relationships, encompassing both racial and human categorizations. The examination of these lists in a methodical manner, in conjunction with the analysis of chosen historical and mythological names, yields unexpected findings. Out of the total names mentioned, twelve pertain to female individuals. These names are distributed among three members within the Mizraim clan, four individuals towards the conclusion of the Canaanite clan, and five individuals at the conclusion of the Joktanite clan. During the period of the Flood, the four female survivors assumed significant significance due to their role as genetic bearers of the Adamic lineage, which contributed to the formation of four distinct races. Due to thematic considerations, the Bible demonstrates discretion by abstaining from acknowledging these female identities. In order to accomplish this, it would have entailed addressing racial diversity in a direct and explicit manner. The Bible shifts focus away from race and directs attention towards the shared realities that are common to all individuals, regardless of their racial backgrounds. The concept of race and the representation of females in Genesis 10 are both subtly conveyed. The Book of Genesis, believed to have been compiled by Moses during the time of the Exodus, can be interpreted as possessing certain characteristics that position it as an oppositional narrative to Egyptian cultural and historical elements. During the era of Moses, the Hebrews possessed a comprehensive understanding of the prominent goddesses within the Egyptian pantheon, yet they exhibited a preference for a narrative of origins that excluded the presence of these deities. The Hebraic worldview did not accommodate the concept of a "goddess." The inclusion of explicitly identified female individuals within the community of names mentioned in Genesis 10 would have served the dual purpose of highlighting racial diversity and shedding light on the "Mahadevi tetrad" of East Indians. This tetrad refers to the four female survivors of the Flood who are conceptualized as a unified group of women known as the "Mahadevi," meaning "Great Goddess." One notable characteristic of Genesis 10 is its incorporation of a limited number of biological lineages alongside a predominant representation of feudal relationships established through oaths of allegiance. The Japhethite section exhibits typical characteristics. The initial three designations mentioned in 10:2 pertain exclusively to the biological offspring of Japheth. The term "fourth name" denotes the designation of a male descendant who is a grandchild. The remaining three individuals can be identified as vassals who were enlisted from the lineage of Shem, under the authority of Japheth. The three subordinate states under the dominion of Gomer mentioned in verse 10:3 can be identified as descendants of Noah who lived after the Great Flood. Similarly, the four subordinate states under the dominion of Javan mentioned in verse 10:4 can be traced back to one son and three grandsons of Sidon, who was the son of Canaan and grandson of Ham. The text places particular emphasis on the three sons of Noah before the Great Flood. However, a comprehensive analysis of the individuals mentioned in the text reveals a complex interweaving of genetic and political connections. The aforementioned conclusions exhibit a limited connection to the practice of biblical exegesis. The research documented in this book encompasses all pertinent information dating back to ancient times, following the guidelines provided by Genesis 10-11. When mentioning the patriarch Ashkenaz from Genesis 10:3, it is noteworthy that this reference also encompasses Wakan-Tanka from the Dakotas, Skan from the Sioux, Kanati from the Iroquois, Yarlaganda from the Gutians, and Yarilo from the Slavs. The names mentioned in Genesis 10 serve as focal points that gather and illuminate knowledge from various regions across the globe. The validity of this exercise in reconstructive history is heavily reliant on hypotheses pertaining to the cross-cultural dissemination of proper names, rendering it susceptible to critique from the standpoint of conventional skepticism rooted in academic linguistics. This critique is firmly ingrained within the realm of academia due to its reflection of the substantial investment of time, dedication, and societal recognition associated with attaining proficiency in ancient languages. This analysis is based on the intricate nuances of phonetic patterns and individual language preferences, as well as the grammatical, syntactic, and idiomatic conventions observed. Although the critical method can be useful in certain instances, it is fundamentally flawed when applied to the crosscultural transmission of "foreign" names like Persian "Ashkenaz" or "Arphaxad" in the Hebrew Bible. Misconceptions regarding the insular nature of linguistic cultures are prevalent, often stemming from popular, nationalistic, or "Nativist" perspectives on human origins. This study, however, presents an alternative imperial-international viewpoint that challenges these assumptions. The replication pattern depicted in Appendix V and VI provides compelling evidence supporting the soundness of our methodology and fundamental assumption. The chart of ancient Germany by Ptolemy includes thirteen adjacent tribes, which collectively convey a clear and unequivocal narrative. The aforementioned sites, which are named and geographically situated, serve as a testament to the ancient commemoration of the early heartland following the Great Flood, spanning from Lydia in the northwestern region to eastern Arabia in the southeastern region, encompassing Akkad and Sumer. The assertions regarding the origin of these tribes based on nativist assumptions are inaccurate. Humanity was once part of a sprawling global empire that was influenced by a select group of fifty-four individuals, whose lifespans spanned the latter half of the third millennium BCE. The concept of "nativism" is a democratic sentiment that has been erroneously attributed to ancient history. The term "Diffusionism" is insufficient in accurately capturing the precise and explicit nature of humanity's imperial origins. (A) The Volkertafel - Table of Nations The Table of Nations is a biblical genealogical account found in the Book of Genesis, specifically in chapter 10. It provides a comprehensive list of the descendants of Noah and their respective nations. A fundamental requirement for engaging in such research is a strong belief in the global occurrence of the Flood and, consequently, in the comprehensive significance of the names documented in Genesis 10. Since approximately 1800, the interpretation of Genesis 10, known as the Volkertafel or "Table of Nations," has been subject to criticism that is somewhat reserved in its admiration. Schlegel utilized the term "Volkertafel" in order to narrow down the significance of the text, shifting it from a comprehensive account of the foundational nations of humanity as depicted in the Noahic record, to a more limited record attributed to Moses, focusing on a select number of nations situated in close proximity to Palestine. The individual's intention was to validate J. G. von Herder's theory regarding the exclusive regional source and significance of all nations. This theory advocates for the restriction of Jewish tradition to Palestine and emphasizes the necessity for fundamentally distinct nations, such as the Teutons, to pursue their own separate paths. Schlegel recognized the potential for questioning Herder's perspective by exploring the possibility of establishing a connection between the Teutons and one or multiple princes or nations mentioned in the book of Genesis, chapter 10. During earlier periods, German Christians, including Martin Luther, were satisfied with associating themselves, often with a sense of satisfaction, to a lineage such as Ashkenaz, who was believed to be the son of Gomer. This association was seen as a way to establish a universal identity, capable of providing the Germans with a desired level of historical significance and prestige. However, Herder's conception of glory was directed towards a different aspect. According to Herder and Schlegel, the presence of Jewish literature was considered disgraceful due to the perceived inferiority of "little Israel" in terms of both size and contemporary significance when compared to the Teutonic linguistic heritage of the eighteenth century. Schlegel's intention was to limit the scope of reference in Genesis 10 exclusively to Semitic origins. It is worth noting that the Joktanites, as observed by the author, constitute the most substantial group of offspring attributed to any patriarch subsequent to Shem, Ham, and Japheth, as evidenced in verses 10:26-29. The individual perceived this as compelling evidence that the chapter possessed a limited and unoriginal nature. The author posited that the Joktanites could be identified as the beni-Khitan of Arabia, a potentially esteemed group, albeit not constituting a significant proportion of the global populace. The author disregarded the potential that the beni-Khitan could represent only a small portion of Joktan's descendants due to their adherence to the traditional interpretation that Genesis 10 pertains to "ethnic groups, rather than individuals." Therefore, the designation "Joktan" held minimal significance for him, primarily denoting a particular region within Arabia. The logic of Schlegel remains evident in instances where the expression "Table of Nations" is employed, as it implies the exclusion of the notion that Genesis 10 represents a comprehensive list of ancestral figures for all humanity. Undoubtedly, Genesis 10 undeniably alludes to nations within its content. It has been observed that the term Mizraim in Hebrew corresponds to the geographical entity known as "Egypt." Several names in the chapter exhibit suffixes denoting plurality and ethnicity. For instance, the Mizraim section includes the term "Anamim," while the Canaanite section features the term "Hivite." Schlegel's intention to discontinue the dominance of Genesis 10 as a foundation for universal origins was evident. He stated, "The attempt to employ the Mosaic Table of Nations as a basis for general world history, as has often been tried in the past, can never be accomplished without significant coercion." The implicit cautionary message suggests refraining from engaging in this particular form of Christian apologetics, and instead allowing natural processes to unfold in order to uncover the inherent constraints of the Bible. The aforementioned frequent attempts mentioned by Schlegel pertain to the scholarly endeavors pursued by the school of Bochart, Pezron, and Bryant. The reference provided is Friedrich von Schlegel's work titled "Philosophie der Geschichte" found in the collection "Siimmtliche Werke" (Vienna: Ignaz Klang, 1846), specifically in volume XII, page 186. However, Mizraim is commonly referred to as a "son of Ham" for a significant rationale. If it is assumed that the entire human population can be traced back to Noah, it can be inferred that the entirety of Egypt could potentially trace its lineage to one of Noah's grandsons, specifically a descendant of Ham. The individual in question assumed different names of non-Jewish origin, including Egyptian Min, Celtic Mynogan, and Hellenic Oceanus. None of the aforementioned names bore any reference to the geographical entity known as Egypt. However, it should be noted that the Hebrew designation "Mizraim" is subject to interpretation, and such interpretation does not imply the non-existence of Mizraim as an individual entity. This is comparable to the case of the Duke of York, whose existence cannot be negated simply because he was referred to as "York" or because his name has been adopted by an American city. It is imperative to move beyond simplistic doubts and critically examine the nature of Genesis 10. This chapter serves as a comprehensive account of a structured feudal system established by Noah's family, with the primary objective of fostering the development of diverse nations, languages, and communities. Noahic Genetics Over the course of two decades of scholarly investigation, the primary objective in analyzing Genesis 10 has been to ascertain the specific genealogical lineage of Noah's family, with the aim of juxtaposing it against the political framework delineated within the text. The names listed in the book of Genesis chapter 11 can be categorized as a genealogy, whereas the names found in Genesis chapter 10 do not possess this genealogical structure. Mothers are not explicitly identified by name in the biblical text of Genesis 11. The concept of maternity represents an essential component that has been overlooked in the context of genetic linkage. Our research has revealed that the female individuals who survived the Flood exhibited considerable strength. Additionally, a specific proportion of the names mentioned in Genesis 10 can be associated with females on a personal level. These names include Lehab, Naphtuh, Pathrus, and Caphtor in the Mizraim section; Sin, Arvad, Zemar, and Hamath in the Canaanite section; and Almodad, Jerah, Uzal, Sheba, Ophir, Havilah, and Jobab in the Joktanite section. The significance of the maternal factor was of utmost importance due to Noah's responsibility of preserving a diverse range of racial types from the pre-flood era. The names Cush and Havilah, as mentioned in Genesis 10, correspond to the names of two pre-flood regions that are associated with the four rivers system described in Genesis 2. Interestingly, the name Havilah is mentioned twice in the book of Genesis, specifically in two distinct sections: the Cushite section and the Joktanite section. The rationale behind this assertion is that the individuals mentioned in these specific passages were carriers of a genetic makeup that corresponded to a particular racial classification. This racial classification was associated with the population that resided in the prehistoric region of Havilah, as described in Genesis 2:11. When examining the early Genesis narrative, it is necessary to approach genetics from a metaphysical perspective. Adam and Eve possessed genetic uniqueness for four distinct reasons: (1) These individuals did not possess any human lineage. (2) They exhibited the genetic capacity to produce all the different racial groups found in the human population. (3) Their descendants were only able to reproduce through varying degrees of incestuous relationships. (4) Their offspring experienced extended lifespans that were unfamiliar to contemporary humans. Adam and Eve, due to their absence of human lineage, can be regarded as apocalyptic figures, positioned at the juncture of the natural and supernatural realms. One fundamental principle underlying apocalyptic scenarios is the concept of ritual symmetry within metaphysics, which entails the conspicuous manifestation of various elements, such as the four classical elements and the four humors. The preservation of Adamic heritage under the new dispensation of human government has led to the prominence of symmetries in pagan tradition. Evolutionary scholars regard racial types as the result of the gradual accumulation of individual variations, reflecting a metaphysical potentiality that manifests in four distinct categories within the gene pool of the initial pair. The meso-American tradition includes a system that features colorcoded quadrads, which can also be found in other Creation myths. This system revolves around the four Tezcatlipocas: red Chac, black Ed, white Zac, and yellow Kan.The colors associated with the four cardinal directions correspond to the four primary racial classifications of humanity: the red Amerinds of the Americas, the black populations of the Indian Ocean region, the white populations of Europe, and the yellow Mongoloids of the Far East. (13) According to Irene Nicholson's book on Mexican and Central American Mythology, published in 1967 by Paul Hamlyn in London, the information can be found on page 94. The ordinal directions of the four Tezcatlipocas do not align with the ethnography of existing races due to their foundation in antediluvian tradition. The races under consideration serve as a dynamic record of the inherent genetic capabilities of the Adamic population and the implementation of eugenic measures by Noah. The primary objective of studying Genesis 10 is to ascertain the identities of the survivors who represented different races, and to understand the processes through which these lineages were combined and consolidated in the initial generations following the global flood. The four male individuals aboard the Ark cannot serve as the determining factor for race, as it is important to note that three of them are the offspring of the fourth male, thereby inherently sharing his racial characteristics. In contrast, the concept of races was manifested through the four wives, who were specifically chosen from the four racial groups suggested by the fourfold pre-flood cosmos described in Genesis 2:10-14. In the biblical narrative, it is stated that a river originated from the Garden of Eden, branching out into four distinct riverheads. The initial river is known as Pishon, and it serves as the boundary for the entire region of Havilah, which is renowned for its abundance of gold. The quality of the gold found in that region is commendable. The presence of bdellium and the onyx stone is evident. The second river is known as Gihon, which is responsible for surrounding the entirety of the land of Cush. The third river is referred to as Hiddekel, which flows in the eastern direction of Assyria. The Euphrates River is commonly referred to as the fourth river. The passage in question has been observed by Henry M. Morris to possess an anachronistic effect. It combines elements from two distinct time periods, namely the pre-flood (antediluvian) and post-flood (postdiluvian) eras. These elements are likely a result of the original authors' perspectives, who are believed to be Adam and Noah.(14) The names Havilah and Cush are attributed to two out of the four river-heads. The names in question resurface in the book of Genesis, chapter 10, thereby establishing a sense of traditional continuity between the two realms. In this citation, Henry M. Morris' book, The Genesis Record, published by Creation-Life Publishers in 1976, is referenced. The specific pages being referred to are 89-90. What methods can be employed to determine the racial classification (based on skin color) of Havilah, Cush, and Mizraim? While the passage in Genesis 2 does not explicitly mention race, it is reasonable to attribute racial significance to its geographic framework due to the recognizable connotation associated with the name Cush. Historically, this appellation denotes a geographical region situated along the Upper River Nile in the region of black East Africa, located to the south of Egypt. The territories of Cush and Egypt exhibit a regional complementarity that parallels the positioning of Cush and Mizraim as the foremost among the descendants of Ham in the biblical account found in Genesis 10:6. If we consider that the two sons mentioned here represent the populations of Ethiopia-Cush and Egypt, it is evident that they were racially different due to the fair complexion of the ancient Egyptians, which contrasted with the darker skin tones of their Ethiopian counterparts. The suggestion is that Cush was the son of Ham, born to a woman of noticeably dark complexion, who was among the four female individuals who survived the Flood. The presence of the name Cush being duplicated in the son of this woman suggests that she may have belonged to the ancient region of Cush and its associated racial group, which was considered to be the black portion of Adam's descendants. The corollary ethnic group of Havilah was the Amerind stock, commonly perceived as "red" but notable for another racial attribute: facial concavity, which is characterized by a distinctive hooked nose appearance. In Amerindian folklore, the colors red and black are frequently associated with one another. The deity Tezcatlipoca of the Aztec civilization is commonly depicted with a color scheme consisting of red and black. Similarly, masks originating from the northwestern regions of North America also incorporate these same colors. It is worth noting that a ritual involving the use of red and black arrows is observed in this particular area as well. The meso-American painting depicts a group characterized by their warlike nature, portrayed in a vivid shade of red, triumphing over adversaries depicted in black. (17) In his work titled "The Mythology of All Races," edited by Herbert Louis Gray, Harley Burr Alexander, a scholar specializing in Latin American studies, discusses various aspects of Latin American mythology. This particular reference can be found in Volume XI of the aforementioned publication, published by Cooper Square in 1964, on page 62. According to John Bierhorst's publication titled "Four Masterworks of the American Indian Literature" (1974), the reference in question can be found on page 70. The citation provided is Nicholson, page 124. The juxtaposition of the colors red and black in this context bears resemblance to the ancient formula of Havilah and Cush. The Havilahs mentioned in Genesis 10 can be classified into two categories: the Red Matriarch, who is found in the Joktanite section, and her pre-flood son Ham, who assumes the name Havilah as a subordinate to his own son Cush in verse 10:7. The identical pair of figures depicted in the exterior panels of the Gundestrup cauldron are also prominently featured in the Braided Goddess and Dragon panels. Notably, both sets of panels exhibit a shared inclination towards facial concavity. The Black Matriarch is depicted in the panel of the Braided Goddess as an attendant, representing the distinct black races of Dravidian India and Cushite East Africa. However, it is worth noting that the exterior panel of the Black Matriarch is absent. One notable constraint within the content of Genesis 2 is the absence of specific geographical designations for the pre-flood iterations of the Tigris-Hiddekel and Euphrates rivers, with the exception of a potentially anachronistic mention of Assyria. Nevertheless, an additional archaic geographical designation, Nod, is mentioned in the biblical narrative of the curse inflicted upon Cain, as recorded in Genesis 4:16. The primary reason for the absence of specific regional designations in Genesis 2 can be attributed to the author's personal familiarity with the pre-flood territories encompassing the Tigris and Euphrates rivers, which coincided with his own native land. The author explicitly mentions Havilah and Cush as regions that are geographically distant from his personal encounters. The author's racial identity suggests that they did not belong to the Amerind or black racial groups, but rather to either the Mongoloid or Caucasoid racial groups. Another manifestation of the aforementioned constraint is his singular focus on two archaic lineages, namely the Sethites and Cainites. These two stocks are associated with the Mongoloid and Caucasoid racial classifications, respectively. The assertion that individuals of African descent are descendants of Cain, commonly referred to as the Cainite theory, lacks credibility due to the evident differentiation between the territories of Cush and Nod. The "sign" of Cain referred to the manifestation of low pigmentation, resulting in extremely fair skin. Additionally, the pre-flood civilization associated with Cain served as a precursor to the advanced material civilization attained by the European white population. Noah, identified as a member of the Sethite lineage, exhibits predominantly Mongoloid characteristics. Specifically, his features depicted in the Gundestrup panel of the Boar-Holding Men display a distinct brachycephalic (broad-skulled) morphology, which aligns with the typical trait observed in individuals of Mongoloid descent. The assertion that Cainites and Canaanites are not of African descent is the focus of this discussion. This analysis resolves the ongoing discussion regarding the racial characteristics, specifically the skin color, of Canaan and the Canaanites. It posits that Canaan, who is considered the descendant of Cain after the Great Flood, should be predominantly classified as white. This interpretation is based on the understanding of Ham as representing the embodiment of Adam. The genetic ancestry of the contemporary Lebanese population is predominantly derived from the Canaanites, accounting for more than 90 percent. The source of the information provided is an article titled "Tyler-Smith" published by Cell Press on July 27, 2017, as reported in Science Daily. The Lebanese population exhibits similar characteristics in terms of skin, hair, and eye colors, generally characterized by light to intermediate skin pigmentation, brown eyes, and dark hair. The topic under discussion is the field of archaeogenetics in the Near East, as mentioned in the Wikipedia article titled "Archaeogenetics of the Near East." (18) The designation commonly referred to as the "mark" of Cain can be understood as a symbol of safeguarding, representing a metaphysical form of divine favor. The metaphysical sign value of all racial patterns is evident. The fair complexion is associated with the phlegmatic temperament and a certain level of physical vulnerability, as mentioned in Genesis 4:14. Consequently, individuals of the Caucasoid race traditionally rely on cultural and intellectual pursuits as a means of safeguarding themselves. The two sons of Noah, namely Shem and Japheth, can be considered as a group of individuals who were saved and restored from the lineage of Cain. However, similar to Ham, they were descendants of Seth through the male lineage. Noahic Marital Ethics It is evident to any individual who engages with the Old Testament that there were prevalent instances of marital irregularities during ancient periods. It would be deemed peculiar if Noah, who is recognized as the progenitor of the gentile population, adhered to a more elevated code of conduct pertaining to marital ethics compared to Abraham, the forefather of the Israelite lineage, or David and Solomon, prominent monarchs of Israel who engaged in polygamy. Significantly, the biblical framework of origins inherently incorporates a certain level of marital nonconformity, as per our contemporary norms. Adam and Eve's ability to establish a global community was contingent upon the occurrence of sibling incest within their offspring. Based on outward observations, it can be inferred that Noah and his three sons adhered to a monogamous relationship structure. What other reasons led to the limitation of the survivors of the Flood to a group of eight individuals? It is evident that each of the four female individuals who managed to survive the Flood was designated as the political spouse exclusively to one of the four surviving male individuals. The principle of monogamy was firmly established within a distinct set of behavioral norms. However, it is evident that the aforementioned code encompassed instances of sibling incest to varying extents, accompanied by a system of polygamous concubinage that was founded on eugenic planning. If it were the case that each of the four Noahic couples adhered strictly to the practice of monogamy, it would have resulted in the replication of Adam and Eve's role in the establishment of distinct lineages within the human race. The tracing of four racial lineages within the human species can be attributed to the four surviving males, assuming that Noah and his three sons encompassed a diverse range of racial characteristics. In addition, it is anticipated that there would exist a predominant representative within each color category, namely a singular "authentic" black race, red race, yellow race, and white race. This assertion does not hold true. The Dravidian population in India exhibits a discernible racial profile that distinguishes them from the African black population, characterized by their inherent authenticity while displaying significant dissimilarities. The European population has historically been classified into three distinct racial groups: Nordic, Alpine, and Mediterranean. Similarly, Amerindians in South and Central America exhibit a distinctive "red" type, while those in the northern regions display a more Mongoloid type. From the perspective of the biblical monogenist, these distinctions are not random or arbitrary. The most straightforward and optimal explanation posits that the significant variations observed within each color group can be attributed to a phenomenon of eugenic polygamy occurring within the immediate family of Noah. Due to the close genetic relationship among the four males, it is unlikely that they possessed sufficient genetic diversity to explain the emergence of distinct color groups by the end of the third millennium. However, this constraint was not applicable to the female individuals, whose lineage remains unspecified and who could have been deliberately selected to embody a diverse range of prehistoric racial categories. The aforementioned individuals play a crucial role in the initial emergence of the four fundamental color categories. Additionally, their polygamous association with the offspring of Noah can be attributed to the significant variations observed within each category. This assumption is based on the notion that each male possessed genetic potential similar to that of Adam, thereby imparting their distinct characteristics to each category. For instance, it has been observed that individuals of African descent can trace their ancestry back to Cush, the black son of Ham. Similarly, Dravidian individuals of black ethnicity can be traced back to Riphath, the black son of Noah, who was a vassal to Gomer. Oceanic populations of black ethnicity, on the other hand, can be traced back to Seba, the black son of Japheth, who was a vassal to Cush. Lastly, the Amerindian black population, specifically the Olmecs, can be traced back to Hul, the black son of Shem, who was a vassal to Aram. The four individuals in question were related as half-brothers through their shared mother, Ophir. Ophir is regarded as the universal Black Matriarch, as she was the only surviving member of the antediluvian race from the region of Cush. It is a widely accepted notion in historical discourse that the system of feudalism often gives rise to the practice of politically motivated arranged marriages, instances of adulterous courtly love, and various other forms of marital improprieties. The family of Noah epitomized the essence of feudalism. The objective assigned to them was to partition the world after the Great Flood into theocratic territories, establishing hierarchical relationships between rulers through vassalage or political inheritance, and governing various populations, which were predominantly descendants of their own lineage, based on the ancient principle of tribal dynasties. Without conducting a thorough evaluation and assessment of the requirements associated with this undertaking, it would be inappropriate for us to pass judgment on individuals' moral conduct, whether it pertains to their marital relationships or other aspects of their lives. Furthermore, unless we critically examine the consequences of their extended lifespans, our understanding of the criteria by which we are attempting to make judgments remains incomplete. The Noahic Aristocracy Similar to the concise timeline presented in Genesis 11, the extended lifespans mentioned therein have been interpreted either as a potential apologetic challenge or as a moral differentiation, suggesting that God may have been rewarding individuals of great antiquity with corresponding lengths of time. The inclusion of this ethical explanation is deemed superfluous. The extended lifespans observed can be attributed to the metaphysical uniqueness inherent in Adam's genetic lineage. The most plausible interpretation for the decreasing lifespans mentioned in Genesis 11 is that the overall catastrophe of the Flood encompassed the disintegration of an atmospheric canopy that had shielded the pre-Flood world from harmful cosmic radiation.(19) Following the occurrence of the Flood, the subsequent influx of radiation led to chromosome damage, which manifested in diminished lifespan and various abnormalities. Whitcomb, Jr., J.C., and Morris, H.M. (1964). The Genesis Flood. Philadelphia: Presbyterian and Reformed. Page 399. One consequence of the existence of a protected genetic environment in earlier periods was that the potential detrimental effects of incest were not as pronounced as they would become in subsequent eras. Incest is considered an indispensable component within a framework of monogenetic origins, as it has been observed to have occurred within the familial lineages of both Adam and Noah. The phenomenon of sibling incest has been suggested to have had a significant influence on the emergence of the postdiluvian Caucasoid population in Europe. This hypothesis posits that due to the prohibition of mating between Noah's white sons, Shem and Japheth, and their mother, the White Matriarch, the development of the aforementioned racial group was contingent upon the eventual reproduction with white sisters once they reached reproductive maturity. The remarkable longevity of Noah's immediate family, coupled with the peaceful establishment of human governance during the gentile Pentecost, resulted in the emergence of a truly extraordinary aristocracy that remains unparalleled in the annals of human history. There is no parallel in the realm of human encounters that can rival it, except for the Christian Apocalypse. Based on the biblical account in Genesis 11:11, it is stated that Shem, one of Noah's sons, had a lifespan of 502 years subsequent to the occurrence of the Flood. This duration aligns with the latter portion of the third millennium. Throughout this particular era, the majority of the twenty-five dynasties listed in the Sumerian King list, as well as the initial twelve dynasties of Egypt, reached their conclusion. Shem, in his longevity, surpassed the majority of his contemporaries and participated in various roles, assuming the identity of Balih within the global lineage of the First Kish, Dadasig in the Second Kish, Tata in Awan, Sahlamu among the Amorites, and Melchizedek during the later Abrahamic era as described in Genesis 14. If it is assumed that Moses possessed fluency in two languages and had a deep understanding of two distinct cultures, then Shem can be seen as significantly contributing to the notion of a global feudal aristocracy. The individual in question is credited with being the sole author of the complete Indo-European linguistic lineage. Additionally, he acquired the Semitic lineage as his personal property, assuming control over both lineages within his domain of Akkad. Following this, he ruled as a Sumerian, Ural-Altaic, Amorite, and Egyptian. Joseph did not hold the distinction of being the initial Semitic individual to possess knowledge of Egypt. Shem's encampment along the Nile spanned a duration of forty-two years, occurring two centuries prior to the establishment of the Mizraim civilization. Within the euhemeristic pantheons of various nations, there existed a deity known as Sumerian Ishkur, Syrian Adad, Ugaritic Aliyan Bal, Egyptian Amon of Thebes, Hellenic Heracles, Celtic Teutates, Teutonic Thor, East Indian Brahma the Originator, and Aztec Tlaloc. These identifications are not related to the phenomenon of cultural diffusion. Shem exerted influence over all ancient nations during their inception, predating them by an entire century before the Great Flood, and was universally recognized by each nation in a personal and autonomous capacity. The aforementioned radical perspectives can be deduced from the chronological framework presented in Genesis 11. However, it is worth noting that conservatives have demonstrated a preference for extending the chronology within this particular chapter. Certain elements of Christian orthodoxy exhibit a conservative inclination, while others demonstrate a radical or apocalyptic nature. Noah's family can be considered an apocalyptic phenomenon, which, like other similar phenomena, necessitates a proclivity for unraveling complexities and embracing sudden and drastic simplification. Mysteries are inherently designed to be resolved, and the present enigma is resolved through the utilization of comparative analysis, identification, and systematic organization. Indeed, upon acknowledging the assumption that Genesis 11 establishes a chronological framework, the examination of the third millennium becomes primarily a practice of organizing information. The inquiry has shifted from whether the Hellenes have recollection of Shem to determining which Hellenic appellation aligns with Shem. In the context of the Noahic narrative, it is noteworthy that both Shem and the Hellenes were not concealed or marginalized. The question of whether the ancient Greeks were acquainted with a conventional representation of Shem can be likened to inquiring about Abraham Lincoln's knowledge of Pennsylvania or awareness of Florida. Similarly, sectarian concerns regarding the perceived vast divide between Semitic and Greek cultures can be compared to denying Lincoln's familiarity with Maryland due to his upbringing in Illinois. Synthetic Historiography Since the year 1860, the cause advocated by Bryant, Faber, and Hislop has significantly diminished, along with the broader historiographical approach they embodied. This particular category has been referred to by different terms such as "prescientific," "speculative," "poetic," or "synthetic." It is inherently impossible to revive the monogenetic worldview, specifically the Noahic cause, without simultaneously reviving synthetic historiography due to inherent limitations within the subject matter. The defense of the principle of synthetic historiography can be substantiated through a careful examination of both synthetic historiography itself and its purported antithesis, commonly referred to as "scientific" historiography in contemporary times. The term "science" serves as a synonymous representation of "knowledge," encompassing connotations associated with the empirical validation of hypotheses through experimentation. Asserting mastery over a "scientific" historiography implies that our understanding of the past is susceptible to empirical investigation. In the field of archaeology, one way in which experimentation is valued is through the practice of documenting sealed predictions regarding the anticipated discovery of specific types of buried artifacts at a particular site. These predictions are subsequently tested by conducting excavations at the designated location. Regrettably, these "experiments" lack the ability to contribute directly to our understanding of historical events due to their inability to offer any potential for physical engagement with past occurrences. Due to their lack of physical functionality, events of this nature are not amenable to immediate experimental investigation. In contrast, it can be argued that the acquisition of historical knowledge is contingent upon the subjective interpretation of "memory" or the ability to transform historical artifacts (which serve as objects of historical belief) into compelling representations of past occurrences. The faculty of memory is regarded as a synthetic or "poetic" aspect of the human mind. However, when the analytical spirit takes full control of the mind, the ability to retain knowledge of the past diminishes. However, scholars with a scientific inclination have endeavored to develop a scientific approach to historiography by emulating the cultural frameworks established within the realm of experimentation. The historian who adopts a "scientific" approach is driven by an ethical dedication to the pursuit of "truth and fact" and endeavors to attain a perspective of objectivity, despite the inherent limitations of their discipline that preclude immediate experimentation. The individual actively fosters a mindset characterized by critical skepticism and a strong commitment to extensive data analysis, akin to that of a researcher who is prepared to validate or invalidate hypotheses in the realm of physical science. The necessity for synthetic historiography becomes evident when we consider the New Testament's ethical approach to memory, as Bryant and Hislop likely did. Merely avoiding misconceptions of past events, as suggested by scientific skeptics, is insufficient. Certain events necessitate remembrance, regardless of the potential for misinterpretation. The term 'aletheia' in New Testament Greek refers to the concept of truth, denoting "the unforgotten" or "that which must not be forgotten." The concept of truth is introduced by the Apostle Peter in relation to the argument presented in II Peter 3. This argument highlights the consequences of a lawless indifference towards the future Return of Christ, which is attributed to a sinful act of neglecting essential knowledge. The chapter's argument commences by emphasizing the intention to stimulate the readers' pure minds through the act of remembrance, implying that the ability to remember is not only a cognitive process but also a moral principle, representing a virtuous conduct. The author proceeds to caution against the emergence of a cohort of individuals who would dismiss the Second Coming of Christ by fostering a particular mindset regarding historical events, specifically, the belief that "everything remains unchanged since the inception of creation." In essence, these skeptics hold a preference for a uniformitarian perspective regarding historical events and consequently reject the existence of past transformative events, such as the Flood. The author examines the origins of this erroneous understanding of history, attributing it to a cognitive and behavioral issue characterized by a deliberate refusal to accept the biblical notion of the beginning of existence. In accordance with the ethical principles outlined in II Peter 3, historians are obligated not only to focus solely on well-documented areas of history while disregarding others, but also to ensure the preservation of specific branches of history, regardless of the extent of available documentation. This ethical perspective contrasts with the logical positivist or empirical paradigm, which advocates for the intellectual obligation to abstain from synthesis, assertion, and interpretation until substantial evidence compels us to do so. The policy in question is deemed intolerable by the historian who identifies as a Christian. The individual is required to perceive any available evidence as a fortuitous opportunity to engage in a comprehensive recollection of information, to the extent that the factual basis permits. The concept of faith motivates individuals to exert maximum effort in recollecting the significant revolution brought about by the Flood, and to regard this revolution as a fundamental basis for a comprehensive understanding and analysis of historical events. Bryant and Hislop comprehended the significance that the names enumerated in Genesis 10 presented, representing a scientific challenge of great depth and intensity, which has been encountered by Christians. Within the annals of Noahic history, a vast array of archaic designations, encompassing tribal appellations, divine epithets, and regal titles, remain dormant, yearning to be amalgamated through the process of identification with the names enumerated herein. The task can be executed with varying degrees of proficiency; however, it is imperative that it is completed. * This passage delineates the distinction between deductive and inductive approaches in the field of history. In a deductive approach, one would derive conclusions from a hypothesis regarding the occurrence of a flood, based on the premise that all available data supports this hypothesis. Conversely, an inductive approach involves a state of uncertainty, as it is yet to be determined where the entirety of the data leads. Thus far, both historical sciences have exhibited limitations in terms of achieving conclusive results. Initially, Shem held the position of priest exclusively for Yahweh, while Ham served as the priest for Elohim. The act of Noah bestowing his blessing upon the "Yahweh Elohim of Shem" resulted in the removal of Ham from the priesthood of Elohim. Consequently, this privilege was transferred to Shem, granting him authority over two distinct language groups, namely the IndoEuropeans and the Semites. The aforementioned events are succinctly outlined in the fourth chapter. (B) Ethnological Sample of Genesis 10:1-4 In this analysis, we will examine the scriptural passage found in Genesis 10:1-4, focusing on its content and significance within the broader context of the book of Genesis. The individuals Noah, Shen, Ham, and Japheth, commonly known as the antediluvians, are mentioned in the Table of Nations. It is important to note that these names are independent of the Table, as the individuals they represent are also referred to by different names within the Table. The individuals mentioned in the text, namely Noah (referred to as Dedan), Shem (referred to as Raamah), Ham (referred to as Havilah), and Japheth (referred to as Sheba), are recorded as vassals. Dedan represents the Amorite Didanu, Raamah represents the East Indian Brahma, the Originator, Havilah represents the male carrier of the Abelite race of Havilah mentioned in 2:11, and Sheba represents the Amorite Suabu or Sumuabu, with the name "Shem Is My Father," implying Sheba's subordination to Raamah. The concept of complete subjugation to Cush is a significant aspect of the extensive political turmoil resulting from Ham's transgression. However, this belief seems to have been based on the assumption that the ancient region of Cush mentioned in Genesis 2:13 was inhabited by the authentic descendants of Adam, the ancestral figure of early human civilization. The Amorite king list designates Seba, positioned at the highest rank of the Cushite list, as Adamu, also known as Sumerian Adapa, who is regarded as the initial transgressor associated with Adam. One pivotal element of the alleged Hamite conspiracy to overthrow the authority of Noah was to implicate Noah and his three ancient progeny, including Ham, in the collective curse that afflicted early human civilization. According to the biblical account in Genesis 10:2, Japheth is mentioned as having vassals, namely Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. Gomer, who is identified as the biological offspring of Japheth through the Yellow Matriarch, is mentioned in the West Semitic catalog of Ebla as Gumalum. Additionally, in the Egyptian Dynasty IV, Gomer is associated with Khufu, also known as "Cheops," who is credited as the architect behind the construction of the Great Pyramid. The Egyptian portrait statue of Khufu exhibits physical characteristics commonly associated with the Mongoloid racial classification, which have been influenced by his White Matriarch grandmother. Following the occurrence of the Flood, it is believed that Japheth's initial territorial acquisition was in the region known as Syria of Ebla, while his original populace eventually came to be identified as the Egyptians. The vassals mentioned in 10:2 fulfilled the roles of rulers in both Ebla and Memphis, serving as kings and pharaohs respectively, during different periods of their respective histories. Noah's family exhibited a global perspective that was characteristic of their time. Magog: The Celtic Gaels accurately trace their lineage to Magog, who is believed to be the biological son of Japheth and the Red Matriarch. This ancestral connection is thought to account for the notable facial concavity and smaller stature observed in many individuals of Scottish descent. The transfer of the Egyptian protoplast from Japheth to Ham resulted in the evolution of a segment of it into Indo-Europeans, subsequently giving rise to the Celts, who can be considered as the "Egyptian cognates" within the Centum Indo-European Europe. Gomer's significance to the Gaels can be compared to the role of Magog within the context of the Celts. According to historical accounts, during the period when Shelah assumed the role of Lugalbanda, he successfully led the 10:2 septet to triumph over the Iranian Aratta. As a result of this victory, all seven Japhethites asserted their territorial claims within the region of Iran. The individuals originating from Gomer, known as Welsh Llyr, transitioned into the Lurs, also referred to as Cimmerians, residing in Luristan. Similarly, those hailing from Magog, specifically the American Hurricano, transformed into the Hyrcanians. Lastly, the people originating from Madai became the well-known Medes of Gutium-Media. The original Sumerian name of Madai, known as Mashda, bears a resemblance to Ahura Mazda, the preeminent deity in Zoroastrianism, a religious tradition centered around the veneration of fire. According to Teutonic tradition, Madai is depicted as a deity associated with fire, specifically as the god of fire known as logi. Madai is also recognized as the sibling of IfLer-Gymir, who serves as the counterpart to Madai's brother, Gomer. Javan: The historical designation of the name in ancient Sumerian culture was Ibranum, denoting an individual belonging to the royal lineage of Gutium, a region associated with Madai. In Welsh mythology, it is believed that Javan is identified as Bran, the son of Llyr. Furthermore, it is suggested that Caradoc, who is the offspring of Bran, holds responsibility for the Kardouchi or Kurds residing in the neighboring region of Kurdistan. Kurdistan constituted Javan's territorial acquisition during the spoils of the Erech-Aratta War. Nevertheless, the geographical demarcation between Kurdistan and Media-Gutium presents challenges in terms of differentiation. In the Egyptian Dynasty television series, Javan assumes the role of Menkaura. The individual known as Menkaura is the focal point of a remarkably realistic statue that accurately captures his likeness. In the context of the Celtic realm, it is noteworthy that the individual in question bestowed upon the Irish populace a name of Sumerian-Gutaian origin, namely Ibranum. During this juncture, the lineage of Japheth transitions to a prominent patriarch within the imperial lineage of Shem, namely Eber, the son of Shelah. Eber is noteworthy for being the father of two significant figures: Peleg, who serves as a co-king of the Aratta armies, and Joktan, known as the Sumerian Enmerkar, who assumes the role of ruler over the opposing Erech faction during the ErechAratta War. Tubal-Eber, who was a subordinate of Japheth and the offspring of Shelah-Lugalbanda, a prominent general from the Erechite lineage, engaged in conflict against Peleg, the son of Japheth. During the victorious campaign led by Japheth, Tubal-Eber successfully acquired the region of Persia proper, situated to the southeast of Elam, thereby expanding Japhethite influence in the area. Within the context of West Semitic culture, the individual in question is commonly referred to as Ebrium of Ebla. Conversely, the Lydians have preserved his memory as Atys, a figure whose legendary demise at the hands of a boar is believed to be symbolically linked to the Akkadian Emperor Naram Sin's conquest and destruction of Ebla (known as Nahor in Akkadian). The concept of dualism can be observed in the Indo-European Persian and Semitic Hebrew languages, aligning with the broader duality depicted in the Gundestrup Hirschnatur panel. This panel portrays Shem's authority over the Indo-Europeans associated with Yahweh, as well as the Semites linked to Elohim, within the context of the fifth postdiluvian age. In Greek mythology, Eber-Tubal was identified by the Greeks as Athamas, who was recognized as the paternal figure of Phrixus (also known as Peleg) and Melicertes (identified as Joktan, or Baal Melkart). Please refer to the entry on Meshech for further information regarding the correlation between Tubal-Eber and Caucasian Iberia (Georgian S.S.R.). According to the East Indian genealogy of the fire deity Agni and the war deity Skanda, Meshech can be identified as a progeny of Madai. The term "Tubal and Meshech" encompasses the extensive region of Russia, spanning from the southern Caucasus Mountains to the northern territories of Scandinavia. The genealogical name of Tubal, Eber, can be interpreted as a representation of Iberia. Similarly, the Indian name of Meshech, Skanda, and his ethnic name, Guti, can be seen as symbolic of Scandinavia and the Goths of Gotland Island. The establishment of Russia was attributed to the Scandinavian-Swedish Vikings, who interacted with the distinct East Slavic population. Tiras, who is distinguished from Peleg and Joktan as a son of Tubal-Eber, is identified as Shuradamu, the son of Ebrium, within the historical context of the Ebla dynasty. In a legendary narrative originating from Hellenized Asia Minor, the three sons of Eber are identified as Lydos (corresponding to Peleg-Lud), Car (equivalent to Joktan-Enmerkar), and Tyrsenos (representing Tiras). The Tyrsenoi residing in Asia Minor are widely regarded as a subgroup of the same ethnic group as the Italic Rasena or Etruscans. Similar to the "Caucasian Japhetics" of Eber-Tubal, they spoke a language that exhibited no similarities to Indo-European or Semitic languages. One potential hypothesis regarding the genesis of these peculiar speakers postulates that they are the progeny of Caucasoid individuals who were taken captive by Tubal and Tiras during the Erech-Aratta conflict.The Etruscans potentially originated from the Amerindian progenitor of the Red Matriarch, with a lineage that can be traced back to Abel's race. This lineage is characterized by an elegiac melancholy and familial sentiment, which is evident in Etruscan art and later reemerges in the Christian Renaissance art of Italy. The term "Dumuziship" bestowed upon the descendants of Abel, ascribed to the divine authority of Adonai Yahweh, aligns with the distinctive values and beliefs of the present-day Church, specifically within the Roman Catholic tradition and its Italian milieu. Although the Etruscans maintained a distinct identity from the Indo-European Latins, they contributed rulers to the Roman monarchy prior to the formation of the Roman Republic in 510 B.C. According to the biblical account, Noah had three sons named Gomer, Ashkenaz, Riphath, and Togarmah. These sons are believed to have given rise to different racial groups in the postdiluvian era. Ashkenaz is said to have descended from Noah through the Yellow Matriarch, Riphath through the Black Matriarch, and Togarmah through the White Matriarch. Furthermore, through his marriage to the Red Matriarch, the individual in question fathered a son named Sabtechah, who is documented alongside him in the Cushite roster of ten individuals. Ashkenaz was a male individual belonging to the first post-diluvian generation who exhibited characteristics consistent with the Mongoloid racial classification. He is acknowledged as the progenitor of the Uralo-Altaic linguistic family, which is more widely recognized as the Mongols. The Mongols were a group that resided within the celestial realm known as the Anship of Heaven. However, as a result of the Erech-Aratta War, they experienced a defeat and were subsequently banished to the upper regions of Eurasia. The subordination of Ashkenaz, Riphath, and Togarmah to the dominant Japhethite Gomer can be seen as a parallel political structure to the vassalage of Noah-Dedan and Sabtechah to Cush. The regions of Ashkenaz, Riphath, and Togarmah were placed under the dominion of Gomer. Riphath is considered to be the ancestral figure associated with the Noahic black race, which is commonly referred to as the Dravidians or Tamils of India. Riphath is identified as the offspring of Noah and Ophir, who is recognized as the Black Matriarch. The Micronesian community preserved his memory as Olifat, a name that exhibits a linguistic connection to "Riphath." Similarly, the Australian community recalled him as Durumulun, a term that shares etymological roots with "Dramila," "Dravid," and "Tamil," all of which pertain to ethnic designations in India. Krishna, a deity revered in the esteemed pantheon of East Indian culture, is acknowledged despite potential ancestral ties to Kali, the revered Black Matriarch. Nevertheless, the incongruity in genealogical positioning presents a formidable challenge in terms of substantiation. In order to adapt the First Kish order of Peleg, which was originally associated with the seventh epoch featuring Cernunnos in a field of animals, to the revised context of Peleg's anti-Mesopotamian order at Aratta in the eighth epoch, the Dravidians of the early Indus Valley civilization envisioned the Austronesian alliance of Aratta as a depiction of a field of animals encircling Shiva Pashupati. Togarmah is considered to be the patriarch of the brachycephalic white race in the region of Sumer, according to historical accounts. In the Sumerian pantheon, Dumuzi the Shepherd is a prominent figure, while his half-brother Riphath serves as the male counterpart to Dumuzi-abzu. Togarmah is believed to have been the offspring of Noah and the White Matriarch. Dumuzi the Shepherd gained recognition as a deity in a state of terminal illness, and over time, the Egyptians came to venerate him as Sokar, their divine figure associated with the realm of the deceased. The concept of "death" in mythology can be interpreted as symbolizing Noah's loss of authority over the Sumerian stock, which is attributed to the events described in Genesis 9:25-26. In order to retain their territory situated in the lower regions of the Tigris and Euphrates rivers, the Sumerians resorted to misrepresenting their affiliation with Noah and instead embraced the portrayal of him as the unfortunate figure Ziusudra the Faraway in the Epic of Gilgamesh. 10:4 Verse 4 mentions Elisha, Tarshish, Kittim, and Rodanim as the offspring of Javan. The Javanites residing in the "isles of the gentiles" have historically been linked to the Greeks. This connection is reinforced by the presence of a genealogical structure from Greek mythology, which provides a more comprehensive understanding of this group compared to any Mesopotamian tradition. The Javanites are included in the genealogical lineage of Poseidon, Libya, and Belos, which corresponds to the Hellenic interpretation of the ancient ancestral line of Sidon, Inanna, and Shelah-Marduk, commonly referred to as "Bel."Belos, also known as Marduk and Lugalbanda, assumed leadership of the victorious Mesopotamian forces during the Erech-Aratta War. These forces consisted of the seven Japhethites mentioned in 10:2.Javan, the grandson of Japheth, incorporated the "Belos" family into the formation of the Erechite union. In Homer's Odyssey, Elishah is introduced to the group under the name Lelex, who is regarded as the "eponym" of the Leleges residing in Asia Minor. An alternative form of the Javanite tetrad, known as the Caddoan linguistic stock, exhibits a stronger similarity to the Hebrew name in the regions of Louisiana, specifically referred to as Eyeish or Aliche. Tarshish: The prophetic allusions to this individual of Javanite descent strongly indicate his legitimate position as the patriarch of the maritime Phoenicians, specifically at Poeni Tartessus in southern Spain, and within the Caddoan context, the Pawnee or Darazhazh. The existence of the Ebla dynasty provides evidence that the Japhethites were not entirely excluded from the linguistic heritage associated with the "Semitic" language. This is exemplified by the presence of Semitic characteristics among the Phoenicians, whose rulers included individuals with Satem Indo-European names. The port of Sidon, known for its namesake derived from Tarshish's paternal grandfather, was situated in the region of Phoenicia. Similarly, Sur, also referred to as Tyre, derived its name from Tarshish's father's East Indian name, Surya. Poseidon, the deity associated with the sea in Greek mythology, played a significant role in expanding Phoenician influence across the Mediterranean region. Similarly, in Mesopotamian mythology, Poseidon is equated with Enki-Ea, a god who bestowed the title "Karibu" (also known as the "Cherub" or "Enthroned One") upon the Amerindian people known as the Carib. This association contributed to the establishment of the Caribbean as a region resembling the Mediterranean in the western hemisphere. Tarshish is identified as Aegyptus, the son of Belos, in the genealogy of Poseidon and Libya. This identification aligns with the understanding that Sidon represents the Egyptian deity Ptah, and further supports the notion that the Javanites Kitt- and Rodan- served as the predynastic Pharaohs Khetm and Ro of Upper Egypt. Kittim: Despite the presence of the plural inflection -im in the Hebrew name, the Egyptian and Greek equivalents, Khetm and Cadmus respectively, suggest that the original root included the letter "m". Cadmus, as understood by the ancient Greeks, is regarded as a monarch hailing from Phoenicia. He is situated towards the latter part of the Libyan lineage, being the offspring of Agenor, the brother of Belos and the esteemed progenitor of the expansive Semitic Amorite population. Cadmus has genealogical connections to both the Caddo people, who belong to the Caddoan linguistic stock, and Khetm, an ancient ruler of Upper Egypt during the predynastic period. The connection between the Egyptian ancestry and the location of the Hellenic family of Cadmus and Oedipus in Greek Thebes can be attributed to the fact that Thebes served as the capital of ancient Egypt under the rule of Khetm. The intertestamental literature links the Kittim with the Hellenic Empire led by Alexander the Great of Macedonia. This empire's Egyptian city of Alexandria served as the final piece in the Greek-Phoenician-Egyptian network associated with the Javanite lineage of Sidon. The Alexander Sarcophagus, located in Istanbul, serves as a commemoration of Alexander the Great's sojourn in the port of Sidon. D[R]odanim: While the Hebrew text suggests "Dodan-" as the reading, alternative interpretations have been suggested, such as a resh-daleth emendation that associates the Rodanim with the island of Rhodes. This island was historically linked to the Heliadae, who were associated with Heliopolis, an ancient Egyptian city known as the City of the Sun. The three rulers who preceded the dynastic period in ancient Egypt were identified as Khetm, Ro, and Ka-ap. Consequently, there existed a relationship between Rodan and Ro similar to that between Khetm and "Kittim." In the Libyan genealogy, Rodan is depicted as the offspring of Belos and is identified as Danaus, who is recognized as the ancestor of the Danaans. This lineage is frequently associated with the Greek nation by Homer. FOOTNOTES: 1. Samuel Noah Kramer, The Sumerians (Chicago: University Press,1963), p. 328. The Sumerian King list also asserts that kingship had descended before the Flood to the various antediluvian dynasties; but we reject the premise that these earlier “dynasties” actually refer to the antediluvian period. 2. Henri Frankfort, Kingship and the Gods (Chicago: University Press, 1948), pp. 61-78. 3. Ole Klindt Jensen, Gundestrupkedelen (Copenhagen: Nationalmuseet, 1961), p. 5. The various panels of the Caldron will be shown and analyzed in chapters 2-3. 4. Only seven exterior panels are extant; but originally there were eight. Klindt-Jensen, “The Gundestrup Bowl; A Reassessment,” Antiquity, 33 (1959), 161. 5. Proinsias MacCana, Celtic Mythology (London: Hamlyn, 1970), p. 29. 6. For example, he identifies Noah with the god Dagon on the basis of the latter’s resemblance to Odakon of the Berosus king list. Jacob Bryant, A New System or an Analysis of Ancient Mythology, 3rd ed. (London: J. Walker, 1807), IV, 140. 7. See “Northern Europe,” Map, The National Geographic Magazine, 106 (August, 1954). 8. The designations “Centum” and “Satem” are from the words for “hundred” in these two divisions of the Indo-European system. 9. MacCana, p. 38. 10. Thorkild Jacobsen, Toward the Image of Tammuz (Cambridge, Mass.: Harvard University Press, 1970), p. 34. 11. There was no mistaking Schlegel’s motive to put an end to the reign of Genesis 10 as a basis of universal origins: “Die Mosaische Viilkertafel zur Grundlage der allgemeinen Weltgeschichte zu dienen, wie man es fruherin so oft versucht hat, nie ohne grossen Zwang durchgefuhrt werden kann.” The implied warning is not to attempt this species of Christian apologetics but to let nature take its course in revealing the limitations of the Bible. The frequent attempts Schlegel refers to were the school of Bochart, Pezron, and Bryant. Friedrich von Schlegel, Philosophie der Geschichte, in Siimmtliche Werke (Vienna: Ignaz Klang, 1846), XII, 186. 12. Irene Nicholson, Mexican and Central American Mythology (London: Paul Hamlyn, 1967), p. 94. 13. The ordinal directions of the four Tezcatlipocas fail to match the ethnography of existing races because they were based on antediluvian tradition. 14. Henry M. Morris, The Genesis Record (San Diego: Creation-Life Publishers, 1976), pp. 89-90. 15. Harley Burr Alexander, Latin American, in The Mythology of All Races, ed. Herbert Louis Gray, XI (New York: Cooper Square, 1964), 62. 16. John Bierhorst, Four Masterworks of the American Indian Literature (New York: Farrar, Strauss, and Giraux, 1974), p. 70. 17. Nicholson, p. 124. 18. The so-called “mark” of Cain was a protective sign, a metaphysical blessing. All of the racial patterns have metaphysical sign value. Fair skin signifies the phlegmatic humor and a certain degree of physical helplessness (Genesis 4:l4), hence the classic Caucasoid reliance on the arts of civilization for protection. Noah’s white sons, Shem and Japheth, were a kind of redeemed remnant of the Cainite stock but, like Ham, Sethite in the male line. 19. John C. Whitcomb, Jr. and Henry M. Morris, The Genesis Flood (Philadelphia: Presbyterian and Reformed, 1964), p. 399. SOURES: (A) Origin of the Nations p.73-81, Amazon Books. 1985/20 (B) Pilkey, John. 2007. Kingship At Its Source. P. 2-4 (C) Ibid. A Sample of Genesis 10: 1-4. p. 25-27 FURTHER READINGS: Six Volumes of Genesis 10 Research on Amazon https://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Dstripbooks&fieldkeywords=Ross+S+Marshall GENESIS 10 Video with Dr John Pilkey https://www.youtube.com/watch?v=qDeSlqOMEZU&t=2s EUHEMRISM Forum- Mythology as Symbolically Glossed History https://www.interfaith.org/community/threads/19718/ GENESIS FORUM Research Site: http://genesis10.freeforums.net/board/1/general-discussion COMPARATIVE MYTHOLOGY as HISTORY FORM https://historum.com/threads/comparative-mythology-euhemerist-approach.186745/ CONTACT: http://www.weirdvideos.com