jeanflop/post-ocr-correction huggingface dataset:
of the gulf of Aqaba than with that of the water in which Pharaoh's host was destroyed, they located the destruction in the gulf of Aqaba; and we read that Solomon built Eziongeber on the "Yam Suf", i.e. the gulf of Aqaba. The gulf of Aqaba became the scene of the disaster, and some pious scribe of post-Solomon days naturally added: "God did not lead Israel the way of the land of the Philistines, but the way of the Yam Suf"; in other words, "the Israelites did not advance straight on Palestine by the Philistine road, but the gulf of
on Palestine by the Philistine road, but the gulf of Aqaba"; which is just what they did do. The gulf of Suez is not mentioned, and I doubt if any of the scribes even knew of its existence. The Red Sea has nothing to do with any of the possible renderings. The water was not red, and it was not a sea. That the so-called wells of Moses are located on the gulf of Suez means absolutely nothing. Midway between Jerusalem and Jericho they show you the inn to which the Samaritan of the parable took the wounded man; while
the Samaritan of the parable took the wounded man; while at Jericho itself is the mosque of Moses and his tomb. When I told my informant that this was absurd, since Moses had been buried on the other side of the Dead Sea, far away on Mount Nebo, and that no man knew his sepulchre, he promptly replied: "Oh yes, that applies to ordinary men, but a Bedouin found his body all right and brought it here and buried it. Don't you leave this place with any false notions about Moses' burial-place." That the Israelites were encamped on the shore
Moses' burial-place." That the Israelites were encamped on the shore of the Mediterranean sea after their deliverance is proved by the fact that quails fell into their camp. This has been insisted on by Mr. Villiers Stuart, and is absolutely unanswerable. Quails fly across the Mediterranean and drop down nearly exhausted on the southern shore in myriads. That any quails would be idiotic enough to leave the scrub and shelter of the Mediterranean shore and fly over the desert of Sinai to drop down on the shores of the gulf of Suez in absolutely desert land, is not to be
of Suez in absolutely desert land, is not to be accepted for a second. The journey by the shores of the gulf of Suez is also out of the question, on account of the waterless and desert character of the country. The Israélites had much cattle with them. It was an east wind which gave Moses the opportunity to escape from Pharaoh. This is the very wind which would aid a host escaping from Egypt by the right bank of the Pelusiac brand of the Nile or the Serbonian bog. In the gulf of Suez an east wind would have
In the gulf of Suez an east wind would have been useless. A north wind would have helped them. I remember well in the late eighties prolonging the Sebennytic branch of the Nile across the eastern arm of Lake Borollos, the middle lake of the Delta, and, like the eastern lake, a shallow piece of salt water about three feet deep. Knowing that strong east winds in April drove the whole of the lake into the western half of the basin, I engaged Mr. Murdoch, to get together strong gangs of laborers, with the necessary stakes, brushwood, rope-nailing, bricks and
of laborers, with the necessary stakes, brushwood, rope-nailing, bricks and other materials, and wait for this wind. It blew hard at last, and, working night and day, Mr. Murdoch got the dikes, brushwood and earth sufficient. Advanced to enable us to finish our work and get the water across. As the fresh water entered the town of Beitim, the Muslim priest held a special thanks-giving service in the mosque, and called down blessings on the heads of us two Christians, coupling our names with that of H. H. the Khedive. This is the kind of bank Moses threw up. I
This is the kind of bank Moses threw up. I remember in 1885 walking across lake Borollos opposite Beitim while it was dried by an east wind, and sinking so deep into the mud that I could only cross by throwing away all my clothes and rolling around and struggling for hours. The distance was only four miles, but it took me nearly the whole day to get across. During my struggles I often thought of Pharaoh’s host in similar ground, and recognized that the sinking of the chariots in the deep mud was graphically described as "God’s taking off
the deep mud was graphically described as "God’s taking off of their chariot-wheels". Sir Hanbury well remarks: "It is no undue straining of the text, 'the waters were a wall unto them on their right hand and on their left' to conceive that the expanses of water on each side served as walls to prevent attacks on the flanks. Shakespeare in Richard II supports this view: This precious stone set in the silver sea, Which serves it in the office of a wall Or as a moat defensive to a house. We shall consider one more matter, and then describe
house. We shall consider one more matter, and then describe the passage of the water and the destruction of Pharaoh. Sir Hanbury writes thus of the pillar of fire by day and the pillar of cloud by night: "With reference to this method of directing the march of caravans across deserts, binant Pasha points out how modern times furnish an illustration of it. The great caravan which every year sets out from Cairo to Mecca has a conductor on a camel leading the way. Day and night, whatever the weather is, he remains, without any covering, naked to the waist.
is, he remains, without any covering, naked to the waist. With him march men with large torches which are kept alight during the night and illuminate the column of smoke above them, so that it appears a pillar of fire. During the day, when the head of the caravan is difficult to see on account of the intervening hills and mounds of sand, the torches are kept burning, so that instead of the light which served during the night a column of smoke indicates to the straggling caravan from afar the direction of the march and the time and place
the direction of the march and the time and place of a halt." The day of the exodus of the children of Israel from Ramsès in the Wadi Tumilat may have fallen on any day of the month between the end of March and the end of April. The route by which Moses led the people had been well thought out by him. He had had from the beginning of August to the end of April to make the necessary preparations. The low Nile with its accompanying plagues had driven the mixed multitude of western Asiatics who lived as they
the mixed multitude of western Asiatics who lived as they do to-day on the borders of the field of Zoan into the land of Goshen, where there was an abundance of fresh water for drinking purposes and for irrigation. The crowds of emigrants, well armed, or harnessed, as the Bible says, and capable of protecting themselves moved eastwards along the Wadi Tumilat first to Succoth and then to Etham on the edge of the wilderness. Etham is, with every ground of probability, considered to be one of the Khetems or block-houses of the Egyptians along the frontier wall of Shur
block-houses of the Egyptians along the frontier wall of Shur which protected Egypt from the Arabs. The wilderness of Shur, or the wilderness of Etham lay to the east of this frontier line. From Etham the Israelites deliberately turned back to Egypt [Exodus, XIV, 2] and traversing the twenty miles of desert which lay between the eastern end of the land of Goshen and the field of Zoan they encamped before Pi-hahiroth between Migdol and the Pelusiac branch of the Nile, before Haal Zephon, which could be no other place than the ruined mounds of Tel Deifeh on the Bahr-el-Baqar,
than the ruined mounds of Tel Deifeh on the Bahr-el-Baqar, or the ancient Pelusiac branch of the Nile. Here they were met by Pharaoh who had moved against them from Zoan. This turning back of the Israelites straight in the face of the Egyptians is, after the destruction of Pharaoh’s host, the most dramatic event in the whole history. The Israelites dammed the branch, and were aided in their work by the strong east or south-east wind driving all the water of Lake Menzaleh far away to the west. Moses meantime put Pharaoh off his guard by removing the pillars
meantime put Pharaoh off his guard by removing the pillars of fire and cloud from the head of the caravan to its tail. Pharaoh thought that the Israelites were frightened and hesitating as to what to do. They were really waiting for the order to move forward. On receiving this order (Exodus, xiv, 15) the Israelites recrossed the branch to the south side and cut the dams. Pharaoh’s host was overturned in their effort to follow them. The final culling of the dam and the return of the west wind completed the work of destruction, and Pharaoh’s hosts were cast
completed the work of destruction, and Pharaoh’s hosts were cast into the returning waters, or drowned in the deceptive Serbonian bog. The statement that God took off the chariot-wheels of the Egyptians confirms the fact that the Egyptians floundered in the muddy bed of an abandoned river and not in the hard sand of the sea shore and bed. This would bear out exactly the description of Diodorus Siculus already given. The desert lay south-east of the Pelusiac branch of the Nile and an east wind or a south wind (more probably a real south-east khamsin wind), which had been
(more probably a real south-east khamsin wind), which had been blowing hard, would have covered the deep waters of the Serbonian bog with sand, and deceived the Egyptian charioteers. Shortly after Turkey entered the war I wrote to the General Commanding at Cairo and informed him that to the east of the present Suez Canal, between Kantara and Port Said, lay an extensive triangle of dry land below sea level, into which the sea might be cut and the Suez Canal between Kantara and Port Said protected from the Turks; or the Turks might be enclosed in this low basin
or the Turks might be enclosed in this low basin and then drowned out as Moses drowned Pharaoh’s army. The General Commanding cut the water into the basin. If he had waited till the Turks had entered the basin he would have imitated Moses. It is to my mind absurd to imagine that an event of such tragic importance as the overwhelming of a whole Egyptian army could have happened without some tradition being preserved in Egypt, though the monuments of the country would naturally be silent. Tradition placed the catastrophe in the Serbonian bog on the north-eastern frontier of
catastrophe in the Serbonian bog on the north-eastern frontier of Egypt and placed it nowhere else. I shall return to this subject when I have finished with the journey in the peninsula of Sinai. The journey of the children of Israel after the passage of the Pelusiac branch of the Nile lay along it. Along this reach of thirty-six miles they marched for three days, during which the water deteriorated in quality becoming more and more brackish as they approached the sea until at Tineh, on the edge of the Mediterranean, the waters of Marah were quite bitter and undrinkable.
Mediterranean, the waters of Marah were quite bitter and undrinkable. This I take to be the meaning of the 22nd and 23rd verses of the xvth chapter of Exodus. It was physically impossible for large herds of oxen, sheep, women, young children and old men who had lived near water for years, to suddenly travel for three days in April without a drop of water to drink. The Israelites had much cattle with them. The existence of a three days waterless journey separating the wilderness of Shur from the wilderness of Sinai was due to the fact that all the
of Sinai was due to the fact that all the wells east of Shur for a certain distance were and are saline. There was no way by which a whole tribe of people could have crossed in April this waterless belt except by keeping close to the Pelusiac branch of the Nile, and this is what Moses undoubtedly did. Indeed Moses may have calculated on the bursting of a dam and reservoir on the Pelusiac branch of the Nile both helping to overthrow the pursuing Egyptians and to provide drinking water for the thirsty Israelites. At Marah Moses made the
water for the thirsty Israelites. At Marah Moses made the water potable by making a dam with tamarisk trees, reeds and clay, and cutting off some serious influx of brackish water; or by diverting a river-course of fresh water and letting it enter the depression on whose banks the Israelites were encamped. In the Bible the operation is described as casting a tree into the waters and making them sweet. The word "well" or "spring" is never applied to Marah. In Joshua iv, 9 the making of a causeway across the Jordan with earth and a few stones is described
the Jordan with earth and a few stones is described as placing twelve stones in the Jordan. From Marah or Tineh the Israelites marched to Elim, where there were twelve springs of water and seventy palm trees. Elim is undoubtedly Kalia, whose wells and palm groves are within ten or twelve miles of Tineh. Here the Israelites set down for a rest. As they had left Egypt unarmed or with a low hand, while they had signally defeated the pursuing Egyptian army, they were undisturbed. As to the numbers of the Israelites, great confusion was caused to the original Hebrew
the Israelites, great confusion was caused to the original Hebrew compilers as well as to all subsequent translators by the word "nef" meaning a "family" as well as a "thousand". In the original records or traditions the word must have meant "family" as it was possible for 600 families to have lived in the land of Goshen and to have emigrated through the wilderness of Sinai, while it was impossible for 600,000 fighting men with their wives, children and parents to have either lived in Goshen or traveled in Sinai. In the Babylonian script, the lingua franca of western Asia
In the Babylonian script, the lingua franca of western Asia in Moses’ time, the word "naf" meant "family". We owe this information to Mr. Flinders Petrie. The manna or sweet tamarisk which the Israelites found in such abundance in the wilderness of Sinai is very rare today; but, after some months in the South African Karoo, the explanation came readily enough. I now quote from pages 312 and 313 of the South African Blue Book (Cd. 1165) for July 1902. "The rainfall in the Prince Albert district, which, with the Beaufort West District, is known as the Karoo (pronounced Cope),
Beaufort West District, is known as the Karoo (pronounced Cope), is between five and ten inches per annum. The Karoo bushes here are of the best quality and are deserving of being developed." I have not seen a single farmer who does not say that there is a steady diminution year by year of these good and serviceable shrubs, with a corresponding increase of the useless bushes and plants. The goats, sheep, and donkeys are perpetually eating down the good plants and preventing the young plants from coming on while their place is being taken in great part by undesirable
their place is being taken in great part by undesirable bushes. Some farmers go so far as to say that 25 years ago the Karoo could have supported twice the number of sheep it can support today. Judging from the information I have received, a sheep needs some eight acres of this veld for its support today. The farmers were unanimous in stating that the sheep tracks had all become little rivulets in flood, and helped the rain water to run quickly off the surface, and consequently penetrate the soil less than formerly. This action had dried the veld and
less than formerly. This action had dried the veld and converted the main rivers into torrents with clean well-swept beds, while formerly they had consisted of wide stretches of alluvium covered with trees and shrubs, which retained a good deal of moisture throughout the year. It is not improbable that, in the early days, the deserts of Sinai and Palestine were covered with succulent bushes which supported hundreds of thousands of animals and enabled a pastoral and nomadic people to exist in numbers which today seem ridiculously exaggerated. The old Hebrew prophets described the gradual change by the three expressions:
Hebrew prophets described the gradual change by the three expressions: "The wilderness, the dry land and the desert". What was a wilderness to begin with gradually degenerated into a dry land, and after hundreds of years of grazing down by goats, donkeys and camels, became unmixed desert. This fate threatens the Karoo of South Africa. The modern world, however, moves fast, and a revolution, which took of thousands years in the old days, will in our crowded world be accomplished in a hundred years. I may add here that during the last eighteen months the Turks, under German guidance, have
the last eighteen months the Turks, under German guidance, have found even today in the Peninsula of Sinai abundance of water in places considered almost waterless before. They have succeeded by systematically boring, digging and making small reservoir dams. Now, Moses may have been so called because he was drawn out of the water, but he might well have been so called from his success in drawing out water. From the Katia wells the Israelites returned in the beginning of August to the Yam Suf (Numbers, xxxii, 1) or the Pelusiac branch of the Nile, as the flood had come
Pelusiac branch of the Nile, as the flood had come and driven the brackish water out and provided abundance of good drinking water for the hosts of Israel. Near the mouth of the Pelusiac branch of the Nile, all through the month of September, quails fell in numbers in the camp of the Israelites, and here the Israelites, in all probability, waited till the first fall of rain (filled the sand of the desert with water and enabled them to travel slowly towards Sinai. The tail of the Pelusiac branch of the Nile was on the borders of the wilderness
of the Nile was on the borders of the wilderness of Sin. The earliest heavy rain I have known in Lower Egypt has been on October 1. The first Arabs the Israelites encountered were the Amalekites who lived south of the Mediterranean Sea from Shur eastwards. After passing through the country of the Amalekites they moved into the tracts of the Midianites, where Moses’ father-in-law, the priest of Midian, met him, bringing with him Moses’ wife and her two sons. The Midianites lived south of the Amalekites and their location lay eastwards from Sinai to Ur of the Chaldees, on
lay eastwards from Sinai to Ur of the Chaldees, on the Euphrates. By following the itinerary now put before you, every step of the journey from Egypt to Horeb as laid down in Exodus and Numbers is in sequence and proper chronological order: 1. From Elham they turned back to Egypt and encamped by the river (Exodus, xiv, a). 2. At the end of April and beginning of May the Nile was at its lowest and capable of being handled by an adept man like Moses. 3. Pharaoh’s host was engulfed in the Serbonian bog where tradition located the catastrophe
engulfed in the Serbonian bog where tradition located the catastrophe (Paradise Lost, Book II). 4. Traveling down the Pelusiac branch they were able to traverse the three days’ waterless desert which lies immediately east of Egypt and which could not have been crossed in any other way by crowds of women, children, cattle, sheep and old men. 5. The waters of Marah were made sweet by a dam of trees and brushwood as already explained (Exodus, xv, 20). No other explanation is possible. 6. Towards the beginning of August when the flood had arrived, the Israelites returned to the Yam
the flood had arrived, the Israelites returned to the Yam Suf or the Pelusiac branch of the Nile (Numbers, xxxii, 10). 7. On the edge of the Mediterranean quails fell in their camp in August and September (Exodus, xvi, 13). They fall there today in these months. 8. The first Arabs they encountered were the most northerly of the Bedouin, of the Amalekites (Exodus, xvii, 8). 9. The next tribe they met were the Midianites who lived south of the Amalekites (Exodus, xvii, 2). 10. After passing through the Midianites they arrived at Horeb (Exodus, xix, 2). In order to
they arrived at Horeb (Exodus, xix, 2). In order to take the Israelites across the Red Sea, the critics have first had to assume that the Red Sea came up to Ismailia; then they have had to assume that the children of Israel did not turn back to Egypt before they finally advanced, and again that there was no reason which obliged them to return to the Red Sea after their stay at Elim; and in addition they have been forced to say that the Bible records are wrong in putting the quails first, the Amalekites second and the Midianites
putting the quails first, the Amalekites second and the Midianites third. They should have been in exactly the opposite order. Aussi ces difficultés et impossibilités ont été le résultat de la mistranscription de deux mots : Yam Suf. Even aujourd'hui, les mots Yam Suf signifient les hauts reeds qui grandissent le long des bords semi-stagnants des branches du Nil de Gondokoro à la mer Méditerranée. Ils sont parfois le principal constituant du "Sudd" dans la région du Sudd du Nil. Si l'on est tempté de demander comment était-il possible pour les Israélites de conserver en leur ordre parfait et chronologique
les Israélites de conserver en leur ordre parfait et chronologique de telles évenements si reculés, je peux répondre que leur signalée délivrance d'Egypte, qui était pour eux une longue série de miracles, avait laissé en eux une impression indélisible, qui rien ne pouvait éradiquer. Ils pourraient oublier des centaines d'évènements, mais ceux-ci, ils ne les pouvaient oublier. Comme c'est le cas avec les races, c'est aussi le cas avec les individus. J'étais tout juste sous cinq années et dehors de Delhi, lorsque la grande mutinerie de l'Inde en 1857 explosa et les six mois, de mai à octobre, sont rémémorés
et les six mois, de mai à octobre, sont rémémorés par moi d'une façon que je n'ai oublié aucun évènement qui s'est produit même vingt ans après. De nombreux critiques élconvent sévèrement les idées d'enfance exprimées dans la Bible et complainpent de l'absence de scientificité dans l'Exode; mais, si nous nous souvenons qu'en l'un des cas, il s'agit de la childhood du monde, et dans l'autre de la childhood d'une race, toutes deux cherchant leur chemin vers Dieu. Avec notre connaissance supérieure, fondée sur les fondements qu'elles ont laid, nous nous demandons pourquoi l'Almighty aurait dû accepter comme partie de
nous demandons pourquoi l'Almighty aurait dû accepter comme partie de Son livre les simples et unscientifiques idées de ces peuples primaires. Il aurait dû commencer à partir du point où nous l'avons atteint. Mais, pour autant que nous le sachions, les limites presque indéfinies de notre connaissance pourraient être aussi éloignées des vérités éternelles, que les idées primitives des premiers habitants des plaines de Shinar ou des captifs Israélites sur les berges du Nil, de la science à laquelle nous avons atteint, une science dont l'intelligence maîtresse de tous les temps a bien dit : "Il y a plus de
temps a bien dit : "Il y a plus de choses en haut et en bas, Horatio, que ne le soupçone votre philosophie". William Willcocks. LES NOMS DES VÊTEMENTS, COIFFURES ET CHAUSSURES CHEZ LES ANCIENS ÉGYPTIENS COMPARÉS AUX NOMS ARABES PAR AHMED BEY KAMAL. J'ai déjà démontré dans un long exposé que les anciens Égyptiens avaient commencé par écrire simplement les objets en les représentant avec leurs propres figures et avaient ajouté plus tard à chacune de ces figures le nom de l’objet qui leur appartenait. Par exemple, on a dessiné le couteau "v." pour désigner d'abord cette arme tranchante,
dessiné le couteau "v." pour désigner d'abord cette arme tranchante, ensuite l’action de couper. Plus tard on lui a ajouté son nom "ht'", en le traçant ainsi "ht'" (ou "J" "v.") "ht'", qui correspond à "L" «couper». Le couteau ne sert alors que comme déterminatif spécial pour indiquer le sens de couteau ou de couper. On eut ensuite l'idée d'en faire un déterminatif général pour désigner : 1° Toute espèce de couteau, comme = "v" "mâshu" O-ly 1 "S-t" "y' (démotique) "kârti", copte "econ" "couteau" 2° Toute espèce d’arme telle que : "sf", copte "cam" "M" "an" "khepsh" (var.) 3°