Shemitic-Hamitic Ethnic and Cultural Relations-A Theory Regarding Amazons

Source: The Amazons: Chapter X: Conclusion (Sacred Texts) 1910 A.D.

From the source, “But there can be little doubt that this second ceremonial is an innovation; originally the boy did not return after the sundown anointing. In other cases, it is over certain stones away from the dairies that either butter-milk or clarified butter is poured, and we may conjecture that these were altars for

human sacrifices, as the anointing is never observed when calves or bullocks are sacrificed either for purposes of augury or as offerings to the ghosts of the departed. Ghee was commonly poured over sacrificial victims, and ancient Indian religious books tell us that the vampire snake-worshipping women and other magicians of the forests anointed their own bodies with the fat of victims when they began their incantations. The same thing, we have seen, occurred in the Congo, in connection with Voodooism, and probably occurred in the Andes. As for Shiva, while he wields that life symbol the trident, and that other the cobra, he also grasps the pasha, or sacrificial noose, with which victims were strangled, and of which certain sects made such ghastly use, approximating to the practices of the Amur Tatars and the women royal guards of the White Nile.

Of the Amazons’ part in such practices as these we have much other evidence. As we have already remarked, in early stages of civilisation the king is usually a god-king, and later a priest-king. It was a high office, but, as we have seen, one often fraught with awful consequences; for the divine ruler passed to the other world self-immolated, or by the assistance of his priestly attendants, who often were women. Thus we see the Behr king on the White Nile surrounded by a female guard, strangled when on his death-bed. This form of “happy dispatch” for honoured persons was widely prevalent. It still survives in a degraded form among the “Fish-Skinned” Tatars of the Amur. These degenerate nomads, who live on fish and dress in fish skins, habitually strangle their old folk with certain suggestive

ritual. Drums are beaten, and all persons leave the camp except the victim and two near relatives, who act as executioners, or rather sacrificers. The grim work is carried out in the tent while the drums are being beaten outside. That women guards took part in such ceremonial death-scenes has been shown, and their semi-sacerdotal office is evident in many ways. Snelgrave reports that in his day the King of Dahomey, though not secluded, yet kept aloof from his people and even his courtiers. His chiefs and others during audiences, having prostrated themselves and kissed the ground, whispered whatever they wished to reach the royal cars into those of an old woman, who went to the king, transmitted the message, and then returned with the answer. Which shows another stage in the intervention of the privileged councillor between the sacred person and the supplicant. Then, as we know, the petty King of Abeokuta, also on the west coast of Africa, was guarded by women, while in the same region the King of Yoruba formerly possessed a female guard, and the executioner “wives” of the King of Wydah were 5000 in number.

Turning in another direction, we find the same thing presenting itself at Pataliputra in the Punjab, and we hear of Indian rajahs going out hunting surrounded by armed female warriors, corresponding in this particular with the King of Dahomey and his picked Elephant Huntresses. In Bantam it appears to have been the custom for the women royal guards to elect from among their own sons a new king in default of a direct heir. All this we may compare to Megasthenes’ account, who says that the women

guards at Pataliputra were at liberty to kill the king if found drunk, the executioner marrying the successor.

Throughout all this we may note differences of detail, but the mission of these women as a buffer class between the claimant to superhuman attributes and his people is clear enough. How illuminating, therefore, to find this phenomenon of organising a special guard of women repeating itself in Eastern China in the fifth and sixth decades of the nineteenth century, as though spontaneously evolved from the exigencies of the case. When those misnamed “Princes of Peace,” the Tae-pings, inaugurated a vast religious movement, they declared that they were expecting a sacred leader. To them appeared that “Celestial Virtue,” Tien-wang, and, claiming both divinity in his own person as second son of God and dominion over the world as regent of the Celestial King, it seemed to follow naturally that he should be protected by a bodyguard of women warriors. And although the religious movement quickly assumed a political phase, the fanatical aspect only increased as the Celestial King and his female guard swept through the land, carrying fire and sword in every direction in the name of peace and goodwill.

It is remarkable that the ancients in writing of the African Amazons, and American Indian traditions, describe the warrior women as a “white” race. It has been argued from this that both the African and American Amazons must have been emigrants from Europe or Asia. But assuming that there was foundation for the reports, the fact would be capable of quite another interpretation. It would point, indeed, to an exclusive class. As Sir Richard

Burton rightly says, though in a different connection: “Rank makes some difference in colour; the higher it is the fairer the skin. . . . Even amongst the negroes of Central Africa we find the chief lighter-tinted than his subjects.” To the black or copper-coloured a slight lessening in shade means “white.” Tradition, therefore, seems to indicate, at all events in the earlier stages, the existence of an exclusive caste of warrior women both in Africa and America, and with some associated idea of self-sacrifice. They were, like the Lenâpé “Woman” tribe of North America, and the mutilated beings of Central and South Africa, as well as of Asia Minor in ancient times, somewhat in the position of scapegoats.

Captain John Adams, writing about the Congo (in 1823), says: “One of the conditions by which a female is admitted into the order of priesthood is leading a life of celibacy and renouncing the pleasures of the world.” This renunciation was certainly the prevalent idea as regards the Dahomeyan Amazons in the early days, and perhaps also, so far as regards the queen, in the regions of the White Nile. At least one of the Portuguese missionaries declares that the queen of the Abyssinian Amazons was looked up to by her neighbours as a goddess, and the same was said of the mysterious foundress of that equally mysterious second great will-o’-the-wisp golden city of the continent, Dobayba, about which Vasca Nuñez de Balboa and his successors on the Isthmus of Darien heard so much and dared many perils in vain to seek. Certain legends said that Dobayba was a mighty female who lived at the beginning of time, mother of the god who created the sun, moon, and

all things–in fact, the supreme Nature goddess. Others asserted that she was a powerful Indian princess who had held sway among the mountains, built a beautiful city, enriched with gold, and gained widespread renown for her wisdom and military prowess. After her death she was regarded as a divinity and worshipped in a golden temple. Traditions were persistent of a rich concealed temple, where neighbouring caciques and their subjects made pilgrimage, carrying offerings of gold and slaves to be sacrificed. Neglect of these rites brought drought, most dreaded of Nature’s punishments. Farther south we hear much the same tale of the Brazilian warrior women (who were “whiter than other women”) in Nuño de Gusman’s letter to the Emperor Charles V.

Nevertheless, the vestal state is by no means essential to the religious idea. Angelo Mosso, writing of the Minoan age in Crete, finely says: “Priestesses were mothers and maidens who initiated the Greek race into the religion of beauty.” That, however, was in an advanced stage. Often the sacerdotal state might, indeed, enjoin abstention from marriage, yet demand personal sacrifice. This was unquestionably the case with the followers of Astarte. There appears to be a hint of that state of affairs in the curious traditions recorded by Strabo which we have already cited, and again in the legend of the American Amazons, who took to the hill caves with only one old man, to whom they ministered. The “marriage” to the King of Dahomey, and at Wydah, would have a ceremonial import if we regard these monarchs as priest-(descendants of tribal god-) kings. And in this connection we may take note of Sir Richard Burton’s description of the eighteen Tansi-no, or fetish women, of Dahomey, who had charge of the king’s grave. These women, who were accompanied by a band playing on horns and rattles (always and everywhere associated with magic and incantations), were called the “King’s Ghosts,” and were said to be of the blood royal. These were the terrestrial counterparts of the sacrificed female retinue who accompanied the dead king into the grave. The mere fact that the Dahomeyan dynasty was a modern one does not invalidate such arguments, for the kings and the people were inheritors of the immemorial customs. Another interesting point is that these black Amazons, when they took their walks abroad, were always preceded by a small girl ringing a bell, so that common mortals should make way for the privileged women, reminding us irresistibly of the vestal processions in classic times. Nor must we forget that tradition said the Amazons from the Thermodon dwelt within the sanctuary at Ephesus. Pausanias makes distinct mention of this, though he contradicts the story that the sanctuary had actually been founded by them. Putting aside all question of Themysciran Amazons, it would seem from this statement quite clear that some of the priestesses and female attendants must have had a reputation for more or less martial qualities: they were at once the ministrants and the guards. That Artemis herself still retained her Eastern reputation as a warrior appears not improbable when we consider that at Aulis in Attica there were two statues to her, one in the guise of a huntress, while in the other she was represented as grasping

wo torches, which symbolised not the holding aloft of the pure flame of the nobler passions (generally represented by a single torch), but the brandishing of war signals.

Two matters may be touched upon lightly: the association of the Amazons with sun and moon worship and with cannibalism. Strabo is our authority for the sanctuary to the moon god in the Caucasus and the shrine to Venus Apatura, while we know the Greeks all declared the Amazons worshipped Artemis (Astarte) and carried crescent-shaped shields. In Africa such records as we have connect the women warriors with the sun god, as evidenced by their use of snake skins, alligator and tortoise emblems, and their alliance with Horus; but Ptolemy refers to the Moon Mountain in Central Africa, apparently in the regions where the Abyssinian and White Nile Amazons were placed. In America we find the association with moon-worship both through the legends and the greenstone fertility amulets. In the mountains of the upper reaches of the Amazon River, however, we find great peaks crowned by temples bearing symbols both of the sun and moon, and other mountains called the Mansion of the Sun, the Seat of the Sun, and so on.

The connection with cannibalism is rather more vague except in so far as it concerns the Far East. Certain Greek writers say that the Amazons of the Thermodon drank out of human skulls, and many of the Asiatic legends refer to the dwellers in female colonies as eaters of men. But this expression of “eaters of men” may generally be taken as a figure of speech, on the one hand paying a doubtful tribute to women’s wiles, and on the other referring picturesquely to their fighting powers. An army that carries all before it “eats up” the enemy, just like a cloud of locusts. In this sense, to “eat up” men is to slay, to wipe out, although it must be allowed that the figurative may originally have been truly descriptive. This is undoubtedly the case so far as Africa is concerned. The usual Greek qualifying epithet applied to the women was the milder “slayer of men.” The Eastern legends–those related of Ceylon, of the great Indian forests, and of the imaginary El-Wak-Wak–clearly allude to anthropophagy as a habitual practice of the women. We have trace of this in at least one of the American tales, where we are told of a mother placing her sick boy in a bag and crushing him into a beautiful shape, which is suggestive of something more than ordinary human sacrifice, for placing in a bag is often a synonym for “devouring.” Cannibalism existed in all this part of the continent, nay, still persists there, while one tribe possesses the remarkable habit and secret of removing bones from corpses and then dwarfing and desiccating them. There are traditions, too, in the Andes of human sacrifices for the purpose of ceremonial anointings, a practice which must have been in force prior to the days of the Incas, for we are told that this mysterious race was opposed to all such customs. It must be remembered that cannibalism had a religious import, though it may have originated in various parts of the world from motives of economic pressure. It was not, however, always a matter of satisfying appetite, the cravings of a depraved habit, or even an exhibition of revenge;

there was the idea that by eating the enemy his strength was incorporated, and even the dead man’s ghost enlisted as a kind of secondary guardian spirit. For the same reason the skulls of enemies were kept, and placed high on poles, above huts, and so on, as Herodotus reports of the savage Tauri, and even fed, as by the “Head-Hunters” of Borneo, who stuck cheroots between the parched lips to keep these ghastly guardians in good humour.

As a rule, however, the armed Amazons seemed to be ranged against cannibalism. In Greek tradition the Amazons not only fought and overcame the man-eating gryphons, but, according to some, helped Hercules in his struggles with the Hydra, and farther back assisted Dionysus against the giants. As to the early African Amazons, we also see them waging war against the savage black races, who, on the testimony of even late Arabic authors, we know, “ate men”; and this warfare was carried on, Pigafetta tells us, by the Congo Amazons and the giant anthropophagists down to the end of the sixteenth century.

It is curious to find that where rumours of fighting Amazons are most persistent we have abundant proof of primitive savagery lingering on. The fabulous Isle of the East, inhabited by women, where human sacrifices prevailed, was called El-Wak-Wak because “Wak-wak” was the only word uttered by the ceremonial victims. The Western African women, in their endeavours to reach Egypt, had to pass through a land peopled by cannibal tribes bearing the repeat names Nem-Nems, Gnem-Gnems, the Niam-Niams of to-day, who call their neighbours the

Akka Tikki-Tikki. 1 In the Amazon valley and the Andes such duplication is common as regards topographical names–for instance, the Huar-huari and Pina-pina rivers, Lake Titikaka; the mountain Sara-sara; Chapi-chapi village; and there is also the Inje-inje tribe, who are extremely retiring forest folk, still in the stone age of development, and are supposed to use only the one word “inje” doubled, with different inflexions to express all their wants and feelings, in this resembling the tree-grown puellæ Wakwakiensis. This repetition in all kinds of ways is a favourite form of emphasis with primitive people, just as it is with small children.

In passing, we may note the fact that in the three great centres of Amazonian traditions–in Asia, Africa, and America–though we have mention of mountains and forests, the real seats of activity are on extensive alluvial plains. Such situations have always been cradles of new nations and of social revolutions, for it is in these rich granaries that peoples mingle, man multiplies, where interests clash, giving rise to upheavals and abnormalities, until a new order of affairs has been evolved.

That there was some justification for the legends there can be no reasonable doubt. The very diversity met with in regard to them is strongly in favour of some solid foundation having existed; because, if we consider them critically, they answer to some need of humanity. If we take into account the tendency,…”

Several of the posts regarding Amazons on this website have been posted. One post from the 1906 Jewish Encyclopedia covers how in both ancient, proto-Shemitic and Hamitic lines both traced their lineage through the mothers and female deity worship was prevalent.

One post from Pastor Lanny explains how it can be argued Native Americans, Chinese, and Japanese are partly and/or primarily of Hamitic stock.

The source (which comes from the 1910 book called The Amazons by Guy Cadogan Rothery) brings up numerous connections between various groups of Amazons in Africa, Asia, and the Americas. This is important because this shows that across time and space, there are distinctive similarities across different peoples. Why is that?

Taking everything into account, I believe the reason we have Amazon tribes and female deity worship in Africa, Asia, and the Americas is due to the fact that Shemitic-Hamitic peoples (who are spread out throughout the globe) have many ethnic and cultural similarities that are expressed through female deity worship, matrilineal lines, Amazons, and in some cases the shared worship of the sun and moon through various ways (especially when it comes to serpent worship). I also know that some Native American tribes believe in one Supreme Creator God who some call the Great Spirit just as in Africa the Supreme Being goes by many different names. From my limited knowledge, animism (the belief that animals, plants, and certain objects have some spiritual essence to them) is another shared belief system amongst Native American tribes and various African peoples.

Although ancient Israel during most of its duration could be considered to be a male-centric culture, there is evidence in and out of Scripture that women were highly respected and were in positions of prominence at times (e.g. the Spirit of Wisdom is a spiritual female being who comes from God and was anointed to perform high level functions, Prophetess, Judge, and Warrior Woman Deborah, other female priestesses and prophets, Queen Mothers, mothers being listed for Judean kings in 2 Kings, etc), men did not fear strong women (e.g. King David listened to Abigail, Solomon listened to his mother Bathsheba, etc), and female deity worship did occur (e.g. pagan worship of the Queen of Heaven as Jeremiah 44 speaks). In my opinion, God’s Word clearly indicates that men and women are equal yet different, He wants men to respect women, women are anointed by Him just as men are, and women can lead and teach just as men can. Elements such as female deity worship in ancient Israel could be remnants of proto-Shemitic-Hamitic culture that placed a heavy emphasis on women which could have carried over into Israel’s pre-monarchy and monarchy era.

Regarding the Themysciran Amazons, Dr. Marguerite Rigoglioso’s work has (in my opinion) thoroughly proven that the Libyan Amazons antedated the Themysciran Amazons and that the Themysciran Amazons came from the Libyan Amazons (Dr. Rigoglioso’s work includes real, tangible evidence that supports the Libyan and Themysciran Amazons being real). If one accepts that there is truth to some myth, this makes perfect sense considering the Libyan Amazons conquered much of the Mediterranean at one point, established entire cities, enhanced female deity worship in southern Europe, and most likely accomplished feats that have been lost to time. The Themysciran Amazons could have been a colony that was first established by the Libyan Amazons.

In my opinion, I believe the Danaids/Denyen were of the tribe of Dan but in the Greco-Roman world they were “non-Greek” because they were black but also they were strong, warrior women which goes in line with proto Shemitic-Hamitic cultural stances. If one accepts the idea that a part of Shem’s allotment is in Africa as I have several posts on this website that potentially confirm this, then the ancient Libyan Amazons (if one can accept that there is some element of truth to their story) were a combination of Shemitic-Hamitic women.

By Black History In The Bible

"And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God." - John 8:45-47

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