COMPENDIUM OF WORLD HISTORY

VOLUME 2

A Dissertation Presented to The Faculty of the Ambassador College Graduate School of Education In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy

by Herman L. Hoeh

1963 1966, 1969 Edition

CHAPTER XVI

JOURNEY TO PETRA

Why should the valley through Petra be named after Moses -- if Moses was never there? Could it be that Moses and the children of Israel actually assembled in Petra before entering the Promised Land?

Why are so many chapters in the Bible devoted to the minute details of the journey of Israel from Egypt to Palestine? Have these chapters hitherto undisclosed historical meaning?

AFTER MOUNT SINAI -- WHERE?

Today, almost no one supposes Israel ever saw Petra. Yet not more than two centuries ago it was common knowledge among scholars that Moses, Aaron, Miriam and the children of Israel journeyed through Petra!

Now notice what really happened when Israel was about to leave Mount Sinai. It is found in Numbers 10:11-12. 'And it came to pass on the twentieth day of the second month, in the second year (after the Exodus), that the cloud was taken up from off the tabernacle .... And the children took their journeys' -- the original Hebrew reads 'set forward by stages' (Jewish translation) -- 'out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.'

From Numbers 9:15 to 23, we learn that the encampments of Israel were determined by the movement of the cloud above the tabernacle. When the cloud was stationary, the people abode in their tents. When the cloud ascended and moved forward, the people followed it. The Eternal -- the God of Israel, who later came in the flesh as Christ -- was in that cloud! He was leading Israel. He determined their movements. Where did He take them? To 'the wilderness of Paran,' says Numbers 10:12.

But where is Paran?

Men assume it may mean the Sinai Peninsula, southwest of Palestine. They are only guessing! They don't really know! Where does the Bible say it is?

First, let's understand what the word 'Paran' means. 'Young's Concordance' gives the surprising definition: 'Full of caverns.' Paran comes from the Hebrew root meaning 'to dig out,' or 'to cut out,' according to the 'Encyclopaedia Biblica'; hence, 'to embellish or decorate' ('Strong's Concordance').

Here is a wilderness famous for a place in it which is full of caverns or caves! -- embellished or decorated with tombs! Is this place Petra? We shall see. Certainly no city is more famous for its beautifully carved caves than Petra!

Notice also that Ishmael -- the ancestor of the Arabians -- 'dwelt in the wilderness of Paran' (Genesis 21:21). It does not say he dwelt in Sinai. The scripture reads Paran. And where is the ancestral home of the Arabs? In Arabia, east of the Sinai Peninsula! That indicates that the wilderness of Paran borders on Arabia!

Now turn to Numbers 12:16. Note what it says -- the children of Israel pitched their tents 'in the wilderness of Paran.' From here Moses sent the twelve men to spy out the land of Palestine. 'And Moses sent them from the wilderness of Paran according to the commandment of the Lord' (Numbers 13:3).

After forty days 'they came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh' (Numbers 13:26). Kadesh is a city (Numbers 20:16).

WHAT DOES 'KADESH' MEAN?

Why was this city called 'Kadesh'? In Hebrew, the word Kadesh means 'holy.' (See 'Young's Concordance'.) What made the place holy?

God did! God is holy. God dwelled in the cloud over the tabernacle. The cloud abode in the wilderness of Paran in Kadesh. God's presence sanctified the city and gave the name Kadesh to it.

Kadesh has more than one name. In the book of Numbers, God commanded Israel to go up and possess the land, beginning from 'Kadesh' (Numbers 13:26). But in Deuteronomy 9:23 we read: 'Likewise when the Lord sent you from Kadesh-barnea, saying, 'Go up and possess the land which I have given you'; then ye rebelled ....' Kadesh-barnea is therefore another name for Kadesh.

Why should the city of Kadesh also be called 'Kadesh-barnea'? The Hebrew word 'barnea' comes from two Hebrew words, 'bar' and 'nua'. The root meaning of 'nua' (sometimes spelled 'nuwa') is 'to waver or wander.' It is often translated in the Old Testament as 'wanderer,' 'vagabond,' 'fugitive.' 'Bar' means 'son.' It is used in such expressions as Bartimaeus, meaning 'the son of Timaeus' (Mark 10:46), 'Simon Bar-Jona' -- Simon the son of Jona (Matthew 16:17).

It was at Kadesh (Numbers 13:26) that the Israelites wavered in their faith. They refused to trust God (Numbers 14:1, 11). As a punishment they had to wander or be fugitives in the wilderness. 'And the Lord's anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the Lord was consumed' (Numbers 32:13).

Kadesh was never referred to as Kadesh-barnea until after the Israelites wavered in their faith and had to wander as a punishment (Numbers 32:8). The significance of the name barnea, then, is 'the wandering sons.'

Observe, now, in what mountain range Kadesh is to be found.

LOCATED IN MOUNT SEIR!

'And we journeyed from Horeb, and went through all that great and dreadful wilderness which ye saw, by the way to the hill country of the Amorites, as the Lord our God commanded us: and we came to Kadesh-barnea' (Deuteronomy 1:19).

The 'hill country of the Amorites' is defined by Moffatt in Judges 1:36 as extending 'from the Scorpion Pass ('Akrabbim' in King James Version) to Sela and beyond it.' Sela is Petra!

Consider another vital point. To reach Kadesh from Horeb or Sinai (Horeb is another name for Sinai -- Malachi 4:4 and Deuteronomy 4:10-13), the usual eleven-day route went 'by the way of Mount Seir'!

Or, in other words, Israel journeyed by the Mount Seir road! But where is Mount Seir?

Mount Seir is that chain of mountains between Arabia and the Arabah or 'plain' mentioned so often in the Bible. It lies east of the Arabah and extends from the Gulf of Aqaba north to near the Dead Sea.

Most maps in the back of a Bible will have these places located correctly. These maps, however, misplace Kadesh. The 'Kadesh' usually located in the Sinai Peninsula is not the city Moses describes, but is the 'Kedesh' of Joshua 15:23 instead -- another place altogether.

Now consider this: if the wilderness of Paran and Kadesh were in the Sinai Peninsula southwest of Palestine, there would be no reason for traveling by the way of Mount Seir!

The only reason one would have to travel by the Way of Mount Seir -- or by the Mount Seir Road -- is that Paran and Kadesh lay east of the Sinai Peninsula -- in other words, in the vicinity of Petra!

Take another scripture -- Deuteronomy 1:6-7: 'The Lord our God spoke unto us in Horeb, saying: 'Ye have dwelt long enough in this mountain; turn you, and take your journey, and go to the hill-country of the Amorites and unto all the places nigh thereunto, in the Arabah (in the King James Version it is called 'the plain'), in the hill-country, in the Lowland, and in the South, and by the sea-shore of the Canaanites, and Lebanon, as far as the great river, the river Euphrates' ' (Jewish translation).

Did you notice that? Israel was to journey to the Amorite hill-country, where Kadesh was located. From there they were to enter the promised land from the east, to proceed westward to the shore of the Mediterranean, and then go north to Lebanon and the Euphrates (verse 21). The first part of the promised land they would enter was the Arabah -- the wilderness just west of Petra in Mount Seir!

Here is just one more proof that Kadesh and the wilderness of Paran were east of the Arabah -- east of the Sinai Peninsula -- in Mount Seir, in the vicinity of Petra!

ISRAEL WHIPPED IN SEIR

But this is not all the evidence. Notice! When Israel refused to trust God, He sternly told them: 'Surely they shall not see the land which I sware unto their fathers, neither shall any of them see it' (Numbers 14:23). Upon receiving this rebuke, they imperiously said: 'Lo, we be here, and will go up unto the place which the Lord hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the Lord .... Go not up, for the Lord is not among you; that ye be not smitten before your enemies .... But they presumed to go up unto the hill top: ... Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah' (Numbers 14:40-45).

Notice where this disaster befell Israel. The people were defeated even to Hormah. Where is Hormah?

'And the Amorites' -- who were Canaanites -- 'came out against you, as bees do, and destroyed you in Seir, even unto Hormah'! (Deuteronomy 1:42-45.)

It was in Seir -- in the mountain range where Petra is located -- that Israel was handed this severe defeat. This was not somewhere in the Sinai wilderness. This was in Seir. The Bible says so!

YET ANOTHER PROOF!

Kadesh is also said to be located in 'the Wilderness of Zin.' 'For ye rebelled,' God told Moses, 'against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin' (Numbers 27:14).

Since Kadesh is located in the wilderness of Paran and in the wilderness or Zin, it certainly appears that Zin and Paran are two different names for the same wilderness, doesn't it? What does 'Zin' mean? Here is the answer!

The spies began to search the promised land from the city of Kadesh-barnea. That is recorded in Deuteronomy 1:19-23. Kadesh was their starting point. It was an important city on the border of the promised land. It was in fact one of the promised 'gates of your enemies' (Genesis 22:17). But according to Numbers 13:21, we discover that 'they went up, and searched the land from the wilderness of Zin 26).

The Wilderness of Zin is mentioned no less than ten times in the Bible. Invariably the only city associated with it is Kadesh. Kadesh is also the only city associated with Paran. Remember that Paran means 'caverns.' But what does Zin mean?

It comes from the Hebrew root meaning a mountainous crag, as if piercing the sky! (See 'Strong's Concordance'.) Here is what the 'Encyclopaedia Biblica' says: Zin 'may mean the 'wall' of rock within which the wilderness of Zin lies'!

What better description could we find for the region of Petra than this! Petra is famous for its stupendous crags jutting high into the sky. Is it a coincidence that Petra -- with its rocky crags and its caves -- is the only city in the region of Arabia from which the words Paran and Zin can both be derived?

Some have been confused between the 'Wilderness of Zin' and the 'Wilderness of Sin.' They are not the same. They are spelled differently in Hebrew. The Wilderness of Sin was reached by Israel before they even came to Sinai (Exodus 16:1). The wilderness of Zin was reached after Israel departed from Sinai. Sin was northwest of Sinai.

Zin was far to the northeast of Mount Sinai.

WHERE WAS THE 'WILDERNESS OF WANDERING'?

The epoch-making night following the return of the twelve spies, 'all the congregation lifted up their voice, and cried; and the people wept' (Numbers 14:1). Their anger rose to rebellion next day. They hurled the accusation 'Would God we had died in this wilderness' (verse 2).

When God heard it, He ordered Moses to tell the people: 'Tomorrow turn you, and get you into the wilderness by the way of the Red sea' (verse 25, last half).

Remember, Israel was already in the wilderness of Zin or Paran.

Now God orders them to leave Kadesh and go into the wilderness by the Way of the Red Sea -- that is, by the Red Sea Road. They reached Kadesh by the Mount Seir Road. Now they are to leave by another route for an area called 'the wilderness.'

After their crushing defeat that morning at Hormah, Moses reported: 'And ye returned and wept before the Lord; but the Lord would not hearken to your voice, nor give ear unto you. So you abode in Kadesh many days' -- how long? 'According unto the days (the forty days of anxious waiting for the spies' return) that you abode there' (Deuteronomy 1:45-46).

God would not let them remain in Kadesh any longer. He was determined that they were to leave that day for the wilderness, rather than enter Palestine. They did not deserve the promised land. They despised it. The many days of waiting, in which they dwelled in Kadesh, comprised over forty long days. When the spies returned, they rebelled.

Thus, instead of entering the land of Canaan, Moses wrote: 'Then we turned, and took our journey into the wilderness by the way of the Red sea, as the Lord spake unto me' (Deuteronomy 2:1).

The children of Israel now move southwest from Kadesh. They take the road that leads to the Red Sea in order to journey into the wilderness. This is the wilderness which they had asked to die in (Numbers 14:2) -- and in it they were going to die! Moses called it 'that great and dreadful wilderness' -- the edge of which they passed through when journeying from Sinai to Mount Seir (Deuteronomy 1:19).

This wilderness in the Sinai Peninsula has been called throughout history simply Et Tih -- meaning 'the Wilderness'; or Badiyat et-Tih Beni Israel -- meaning 'the Wilderness of the Wanderings of the Children of Israel.' This designation runs back in the Arabian historians as far back as we have any track of their name for this desert,' says Trumbull, on page 67 of 'Kadesh-barnea'.

Nowhere in all the Bible is this area ever called Zin or Paran! It is entirely mislabeled on most Bible maps today. Nearly thirty-seven and one-half years were spent wandering in this desolate, arid region.

No notice is taken of any wilderness encampments during those years.

Only a few major events occurring during the period are recorded in Numbers 15 through 19.

ENCAMPMENTS LISTED IN ORDER

Before we proceed further, let's consider Numbers 33. This entire chapter is devoted to the encampments of the children of Israel. This list of seemingly unimportant encampments may have far more importance for us today than we dream! Everything is placed in the Bible for a purpose!

Turn now to Numbers 33. Beginning with verse 1: 'These are the journeys of the children of Israel .... And Moses wrote their goings out according to their journeys by the commandment of the Lord.' Then Moses lists the stopovers to Sinai (verse 15).

We have read in Deuteronomy 1:2 that the trip could be made from Sinai to Kadesh in eleven days of normal travel. The Israelites took longer, of course. Sometimes they remained a week (Numbers 12:15) or a month (Numbers 11:20) in one location before moving.

In the list in Numbers 33, the name 'Kadesh' appears only once as an encampment (verses 36-37). In this list it appears just before the short journey to Mount Hor. It is therefore the second time Israel entered Kadesh. Since the children of Israel were in Kadesh twice, it is hardly likely that the first stop there should have been omitted in Numbers 33.

Nor indeed is it!

In Numbers 12:16, observe that the camping points between Hazeroth and the wilderness of Paran are skipped over. In Numbers 33:18-30 you will find them listed. Mount Shapher (verse 23) is one of the famous mountain peaks in the Mount Seir range. 'The Mount Shapher of Moses ... is the Jebel Shafeh of the Arabs, (which gave its name to) the mountain range lying NNE (north-northeast) of Akabah, and extending from the head of that gulf to the neighborhood of Petra and Mount Hor,' wrote Charles Forster in 'Sinai Photographed,' page 144. This one peak gave its name to the entire range of mountains inhabited by the descendants of Seir.

The remaining stops after Mount Shapher take us east along Mount Seir to Bene-Jaakan (verse 31).

BENE-JAAKAN IS KADESH!

Notice Numbers 33:37. In the fortieth year of the exodus, Israel journeyed from Kadesh to Mount Hor where Aaron died. But when Moses related the same movements orally, he said: 'And the children of Israel took their journey from Beeroth (Beeroth means 'wells') of the children of Jaakan to Mosera: where Aaron died' (Deuteronomy 10:6). This scripture indicates that Mosera is another name applied to Mount Hor and that Bene-Jaakan is another name for Kadesh. Mogera means 'chastisement' in Hebrew ('Young's Concordance'). It was at Mount Hor that Aaron died as a chastisement for disobeying God at Kadesh. It is certainly a fitting name for the Mount.

Now what does 'Bene-Jaakan' mean?

The name 'Bene-Jaakan' is merely another way of saying 'children of Jaskan.' The usual Hebrew word for child or son is BEN. So the locale designated Bene-Jaakan is the place where the descendants of Jaakan settled. But who was Jaakan?

Jaakan is spelled Jakan in I Chronicles 1:42 and Akan in Genesis 36:27. Jaakan was a son of Ezer. Ezer was a son of Seir the Horite (Genesis 36:20-21). The word Horite came to mean cave-dweller according to many authorities. That makes the children of Jaakan Horites or cave-dwellers. And what city in Mount Seir is more famous for its caves than Petra? History tells us that the Horites originally cut out the gaping caverns in Petra!

Certainly Bene-Jaakan is another name for Petra!

The few children of Jaakan at Kadesh did not resist the Israelites when Israel came to Kadesh the first time, or else they would not have been there to meet the Israelites nearly forty years later! It appears also that a few of the Kenites dwelt around Petra and dominated the region. The Kenites had their strong dwelling place 'in a rock' -- 'in Sela' according to the original Hebrew (Numbers 24:21). Sela is Petra.

Moses' father-in-law -- a priest himself -- was a Kenite (Judges 1:16) probably from Sela, where the children of Jaakan also dwelt.

And is not this also an indication that Moses' experiences in the wilderness for forty years prior to the exodus were to train him to lead the nation Israel through Sinai to the safety of Kadesh on the borders of Canaan?

But to return to Numbers 33 . After leaving Kadesh the first time, the children of Israel did not need to stop at Mount Hor. They proceeded southwest into the Arabah and came to Horhagidgad, then to Jotbathah, then to Ebronah (verses 32-34), This took them into the Sinaitic wilderness where no further encampments are recorded for about thirty-seven years!

God saw no need to take out time with the route of their miserable wanderings.

The account in Numbers 33 next picks up the journey of Israel from Eziongeber to Kadesh again (verses 35, 36) about the beginning of the fortieth year after the exodus.

THE RETURN TO KADESH

Thirty-nine years have now elapsed since the Exodus from Egypt.

'Then came the children of Israel, even the whole congregation, to the desert of Zin in the first month (of the fortieth year, according to Josephus): and the people abode in Kadesh; and Miriam (the sister of Moses) died there, and was buried there' (Numbers 20:1).

The Bible records that Miriam was buried in Kadesh. In William Whiston's footnote in Josephus' 'Antiquities of the Jews,' Book IV, Chapter IV, Section 7, we read that 'her sepulchre is still extant near Petra, the old capital city of Arabia Petraea, at this day; as also that of Aaron, not far off'!

Now notice what happened next. 'And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron .... And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts to drink.'

Then 'Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.'

'And the Lord spake unto Moses and Aaron. Because ye believed Me not, to sanctify Me in the eyes of the children of Israel' -- God had ordered Moses to speak to the rock, not to strike it, to show that it was God alone who could produce the water at the precise moment -- 'therefore ye shall not bring this congregation into the land which I have given them' (Numbers 20:2, 7-8, 10-12).

What rock is it that Moses struck?

It is SELA in Hebrew!

'SELA' ANOTHER NAME FOR PETRA

There are two Hebrew words commonly rendered rock. One is 'sela,' the other is 'tsur.' The word 'tsur' may mean 'a cliff, a rock, a boulder.'

When Moses struck 'the rock in Horeb,' thirty-nine years before, he did not strike Sela or Petra. He struck 'tsur'! Observe: 'Behold, I,' spoke God to Moses, 'I will stand before thee there upon the rock (tsur) in Horeb; and thou shalt smite the rock (tsur), and there shall come water out of it .... And he called the name of the place Massah (meaning 'temptation'), and Meribah (meaning 'strife'), because of the chiding of the children of Israel, and because they tempted the Lord saying, Is the Lord among us, or not?' (Exodus 17:6-7).

This rock -- 'tsur' -- is referred to spiritually in I Corinthians 10:4: 'And they did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them (a better translation is 'went with them'): and that Rock was Christ.'

The waters which sprang from the two different rocks, nearly thirty-nine years apart, were both called 'Meribah' (Exodus 17:7; Numbers 20:13, 24). That has led some to confuse the events. Meribah means 'strife.' In both instances the children of Israel strove with God. To distinguish between the two, Moses was inspired to use the expression 'Meribah in Kadesh' (Numbers 27:14), or 'Meribah-Kadesh' (Deuteronomy 32:51), for the later strife over water at Sela.

About four months have now elapsed since Israel came to Kadesh the second time. 'And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto Mount Hor. And the Lord spake unto Moses and Aaron in Mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people' (Numbers 20:22-24).

WHERE DID AARON DIE?

The same event is recorded in Numbers 33:37-38.

A little to the southwest of Petra is a 4800 foot mountain called Jebel Nebi Harun by the Arabs. It means Mount of the Prophet Aaron. It is the traditional site of the death of Aaron.

Josephus, the Jewish historian in the time of the apostles, tells us that Aaron died on one of the 'high mountains' which encompasses 'Petra'! Mount Hor is by Petra! -- 'by the coast of the land of Edom' (Numbers 20:23).

If you will scrutinize modern Bible maps you will see that some scholars speculate that Mount Hor might have been Mount Madurah in the Negeb, in the South of Palestine. But this area was well within the promised land. God never gave it to Edom. It is far to the west of Edom's borders. It is not where Aaron died. Aaron died on the southern border of Edom in Seir.

From Petra -- called Kadesh or Kadesh-Barnea in the account of the Exodus -- Moses expected to lead Israel into Palestine. The direct route from Petra to east of Jordan was by the King's Highway. Now we pick up the story of the Exodus with Moses' request to journey on this important road-link with Eastern Palestine.

WHERE WAS THE KING'S HIGHWAY?

When Moses and the Israelites were at Kadesh they sent messengers to the king of Edom asking permission to 'go by the king's highway' (Numbers 20:17) . Edom refused passage.

'And the children of Israel said unto him, 'We will go by the highway: and if I and my cattle drink of thy water, then I will pay for it'.' In response to this second request we read: 'And he said' -- this is Edom's reply -- 'Thou shalt not go through.' They refused again.

'And Edom came out against him with much people, and with a strong hand. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him' (Numbers 20:19-21).

Israel was not permitted to go through Edom by the King's Highway.

Where was this highway?

Part of it may still be seen today. It lay east of the Dead Sea and east of Mount Seir. It is nearly identical with today's main-traveled road from Amman to the Gulf of Aqaba. All of us who have visited Petra have had to travel the same general route of this ancient highway! It is the only highway in the region!

This route east of Palestine and Mount Seir has always been known in history as the King's Highway.

What was Israel going to do, now that Edom refused them passage by this route?

JOURNEY NORTHWARD IN THE ARABAH

After Israel had moved from Eziongeber to Kadesh the second time, God said to Moses: 'Ye have compassed this mountain long enough; turn northward. And command thou the people, saying: 'Ye are to pass through the border of your brethren the children of Esau, that dwell in Seir

After Kadesh was reached and the King's Highway closed to them, Moses summarizes the next few months by saying: 'So we passed by from our brethren the children of Esau, that dwell in Seir, through the way of the Arabah (the King James Version has 'plain'), from Elath and from Eziongaber' (Deuteronomy 2:8).

Since Edom refused passage, Israel had to turn back, pass by Mount Hor, and continue northward through the Arabah to by-pass the territory of Edom.

Most Bible maps would have the children of Israel going southward around Mount Seir and then taking the King's Highway in order to by-pass Edom! It shows how little most scholars read their Bibles.

Israel had to go west of Edom through the Arabah in order to avoid cutting through the border of Edom.

Upon leaving Mount Hor, Israel journeyed to Gudgodah and to Jotbath (Deuteronomy 10:7). These two places on the road from Petra to the Arabah Road are probably spelling variants of the two locations -- Hor-hagidgad and Jotbathah -- which Israel stopped at about thirty-eight years earlier when leaving Kadesh the first time (Numbers 33:33).

This clearly proofs that the Eternal was leading the children of Israel into the Arabah from Kadesh both times -- the first time southward by the Red Sea Road into the wilderness; the second time by the same Red Sea Road northward to compass the land of Edom (Numbers 21:4). This road is called the 'Arabah Road' in Deuteronomy 2:8, because it ran the length of the Arabah, north and south of Petra.

When the Canaanites heard that Israel was proceeding northward (Deuteronomy 2:3, 8), 'by the way of the spies' (Numbers 21:1) -- that is, by the way which the spies used to enter Palestine when they searched the land forty days -- then the Canaanites fought Israel and were this time defeated (Numbers 21:3).

These verses show that Israel proceeded northward, not southward, on the Arabah Way -- the 'Way of the Plain,' sometimes called the 'Way of the Red Sea.' To go the Way of the Red Sea does not mean one has to go to the Red Sea. It would, of course, be the route leading to the Red Sea, but one may be going in the opposite direction on the road -- just as Israel did! This Arabah road stretched from the Gulf of Aqaba northward to near the Dead Sea.

En route north, they came to Punon (Numbers 33:42). The settlement of Punon is north of Petra and in the Arabah. It is an area of extensive copper mines. (See Kelleres 'The Bible as History,' page 143.) Its modern Arabic name is Phenan.

The stop at Punon immediately preceded the stop at Oboth (Numbers 33:43). Now compare this with Numbers 21:9 and 10. Notice that at Punon -- the stop just before Oboth -- Moses made a 'serpent of brass' -- an alloy of copper. Certainly there is no mistaking where Punon is!

The very next encampment is on 'the border of Moab' (Numbers 33:44).

Not until they reached the northern border of Edom did Israel cut eastward between Moab and Edom along the brook Zered (Deuteronomy 2:8, last part, and 13). This was thirty-eight years after they left Kadesh the first time (Deuteronomy 2:14).

They had to journey eastward because Israel had rejected the direct route into Palestine from the south nearly forty years earlier!

PETRA OCCUPIED BY ISRAEL

Next, let us skip over to the time Israel under Joshua took the promised land. Remember that Kadesh rightfully belonged to Israel (Deuteronomy 1:19-20).

Observe what Joshua did: 'And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon' (Joshua 10:41). Here the easternmost limit of southern Palestine is the city Kadesh-barnea. Compare this with Joshua 15:1-3:

'This then was the lot of the tribe of Judah ... even to the border of Edom the wilderness of Zin southward .... And their south border was from the shore of the salt sea ... and passed along to Zin, and ascended up on the south side unto Kadesh-barnea.'

And again: 'So Joshua took all that land ... and the Arabah ('the plain' in King James Version) ... even unto the mount Halak, that goeth up to Seir' (Joshua 11:16-17). 'Mount Halak' is not quite a clear translation of the original Hebrew. The word 'Halak' means smooth, bare. 'Smith's Bible Dictionary' indicates it is 'the mountain range on the east side of the 'Arabah, or one of the bare mountain summits in that range.' 'Hastings' Bible Dictionary' declares: ' The Arabah Valley gradually rises toward the summit level, which it reaches immediately in front of Mount Hor on the borders of Seir; and to this line of elevation the term 'smooth' would not be inapplicable, while at the same time it would be on the line of communication between southern Palestine and Petra, the capital of Seir.'

Observe that all these verses point out that Israel occupied the Arabah just west of Mount Seir even to the barren mountain region of Petra. Yet we found (Joshua 10:41) the easternmost border city is Kadesh-barnea.

Surely Petra and Kadesh are the same from these verses!

Years later Judah had to recapture Petra after the Edomites rebelled (II Kings 8:20; 14:7). Petra belonged to Israel. The capital of Edom was not Petra, but Bozrah (Amos 1:12; Jeremiah 49:13, 22).

Petra was the gate by which Israel controlled their Edomite enemies.

Consider another important fact. Josephus, Eusebius and Jerome wrote that the Aramaic, Assyrian and Arabic name for Petra was Rekem ('Antiquities', Book IV, Chapter VII, Section 1). Rekem comes from the Arabic word for 'rock.' 'But in the Aramaic versions Rekem is the name of Kadesh,' according to the 'Encyclopaedia Britannica'! This authority, under article 'Petra,' further states: 'Sometimes the Aramaic versions give the form Rekem-Geya (for Kadesh), which recalls the name of the village El-ji, southeast of Petra.'

So Petra is mentioned literally dozens of places in Scripture after all!

COMPENDIUM OF WORLD HISTORY

VOLUME 2

A Dissertation Presented to The Faculty of the Ambassador College Graduate School of Education In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy

by Herman L. Hoeh

1963 1966, 1969 Edition

CHAPTER XV

THE MIRACLE OF THE RED SEA

Did the children of Israel really cross the Red Sea? We are told in the Bible that Israel fled Egypt during the Days of Unleavened Bread. That they were driven out because the Egyptians had been supernaturally punished by God.

But at the last minute, Pharaoh changed his mind! It took yet another miracle to deliver the children of Israel out of Egypt, says the Bible -- the 'miracle of the Red Sea.' Did this miracle really happen?

DO MIRACLES HAPPEN TODAY?

It is time Christians recognized it takes a miracle today to separate from this world, to come out of this world's society, and to live as God has ordained! Those who say that the miracle of the Red Sea did not happen are the same people who today say we do not have to rely on any supernatural power to overcome this world.

The supreme lesson to be learned from the Days of Unleavened Bread is that, after Christ has passed over our mistakes and overlooks our past, we have to go through a period of separating from this world -- and in this process we cannot extricate ourselves from this world without a divine miracle. This miracle is something that God, not man, has to perform -- just as God performed, according to the Scripture, the miracle of the Red Sea! God told the children of Israel, 'Stand still, and see the salvation of the Lord.'

Now consider the story of what really took place during the seven days of Unleavened Bread -- from the time the children of Israel left the land where they observed the Passover to the time they crossed he Red Sea.

Modern critics have all kinds of theories as to the directions the children of Israel took when they journeyed in Egypt from the city of Rameses, where they met at the night of the Festival, to the Red Sea.

One sometimes wonders where the children of Israel would have been taken had all the modern critics instead of Moses led them from Pharaoh!

What portion of the land of Egypt did Israel journey through upon leaving? What is the route of the Exodus? Did the crossing of the Red Sea really occur?

BACKGROUND OF THE STORY

The background of the story is found in Genesis 15:18. 'In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.' Is this 'river of Egypt' the Nile?

Some modern critics tell us 'no.' They claim it is, instead, a dry river bed, which flows only in the winter, in midst of the Sinai peninsula.

But the Bible plainly declares it is the River of Egypt, not the river of the Sinai peninsula. It is not the river of the Philistines. It is the river of Egypt!

There is only one river of Egypt -- the Nile.

God gave Abraham's descendants dominion to the river of Egypt, not a dry river bed in the middle of the Sinai desert. His descendants -- the British and other Western Europeans -- built the Suez Canal.

The very fact that God used Israel to bulled the Suez Canal is in itself proof that the children of Israel should possess the land of Egypt about Suez to the Nile!

Certainly from fulfilled prophecy the river of Egypt is the Nile -- Joshua 15:4. This Scripture tells us that the border of the land in the south 'passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: this shall be your south coast.'

Also in verse 47, 'Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the river of Egypt, and the great sea, and the border thereof.'

In I Kings 8:65 we find the same border: 'And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath (near the Euphrates) unto the river of Egypt' celebrated a festival.

Now we want to find out if God ever caused the children of Israel to possess the territory east of the Nile. Was the land east of the Nile ever possessed by the children of Israel?

WHERE IS GOSHEN?

Notice what the Egyptians themselves promised for the children of Israel because of what Joseph did for them. Here is what we find in Genesis 45:10, 'And thou shalt dwell in the land of Goshen,' says Joseph to his father at Pharaoh's command, 'and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast.'

Jacob and all of the family of Israel could dwell in the land of Goshen.

But -- where is the land of Goshen?

Modern scholars tell us that it is a small, semi-desolate area east of the Nile halfway between the Nile and the Suez Canal today.

This is supposed to be the land with which God blessed Jacob in the land of Egypt.

Because critics have assumed this is the land of Goshen, they cannot believe that there were 600,000 Israelite men, beside women and children, at the time the exodus occurred.

Of course in this area which the scholars tell us is the land of Goshen, there couldn't have even been 6,000 men, beside women and children, with all of their cattle. The fact is, scholars haven't understood where the land of Goshen is.

Genesis 46:28 tells us more of the story. 'And he (Jacob) sent Judah before him unto Joseph, to direct his face unto Goshen.' Jacob was coming down from Beersheba in Palestine into Egypt. 'And they came into the land of Goshen. And Joseph made ready his chariot, and went up (northward) to meet Israel his father, to Goshen, and presented himself unto him.'

Did you notice that Joseph was not in the land of Goshen? Joseph dwelt where Pharaoh was. And Pharaoh was at Memphis, the capital of lower Egypt. 'Joseph made ready his chariot, AND WENT UP TO MEET Israel his father.' He went up to Goshen. He was going NORTH. Therefore, the land of Goshen was NORTH of the capital of Egypt at this time.

Now verses 33 and 34 of Genesis 46: 'And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?' -- Joseph instructs his father to say this -- 'That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.' Egyptians often hired foreigners to tend to their cattle. So the purpose was to have the children of Israel dwell in the land of Goshen to tend cattle there.

Chapter 47, verge 5 continues the story. 'And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.'

Did you notice that Pharaoh said to the children of Israel, 'The land of Egypt is before you, the best of the land, the land of Goshen.'

This is the portion of Egypt that Pharaoh is actually turning over to the children of Israel because of what Joseph did!

Remember, God told Abraham that his descendants were going to control land to the river of Egypt -- the Nile. This is how God began to fulfill that promise!

Now to verse 10: 'And Jacob blessed Pharaoh, and went out from before Pharaoh. And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.'

The best of the land, in verse 6, is called 'the land of Goshen,' while in verse 11, it is called 'the land of Rameses.'

Obviously, then, the land of Goshen and the land of Rameses are the same! It is the best of all the land of Egypt.

THE LAND OF RAMESES

One of the titles belonging to rulers of Egypt was 'Rameses.' This title, one of several applied to the rulers of Egypt, existed from the beginning of Egyptian history -- long before the Pharaoh 'Rameses the Great' of history, who actually began to reign in 773 (see Vol. I of the Compendium).

Ancient Egypt was a feudalistic world. In feudalism the king claims theoretically to own everything He leased the land out to his princelings and lords (who lease parts of their land to others of still lower rank), but the king reserves a certain portion for himself.

Pharaoh naturally reserved the best land for himself -- the land of Goshen. It belonged personally to Pharaoh. So Pharaoh was not taking land leased to his lords. He is granting this territory to Joseph, who was next highest in the kingdom, for his service. The fee for receiving the land of Goshen of Rameses is stated in verse 6 'And if thou knowest any men of activity among them, then make them rulers over MY cattle.'

Where were Pharaoh's cattle? In the land of Goshen, the land of Rameses. Pharaoh knew that if Joseph could bless all Egypt as he had done, his family would also be bound to bless his own stock. But in so doing, the Egyptians granted the right of the children of Israel to this territory. And by command of their ruler all the land of Goshen, the land of Rameses, is given to the children of Israel -- as partial fulfillment of God's promise that Abraham's seed should extend to the river of Egypt, to the Nile.

GOSHEN DURING THE PLAGUES

Continuing the story with Exodus 8:22. Another dynasty has risen up; Moses is dealing with a new Pharaoh. One of the plagues is about to occur: 'I will sever in that day,' God says, 'the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou (Pharaoh) mayest know that I am the Lord in the midst of the earth. And I will put a division between my people and thy people: tomorrow shall this sign be.'

And this sign did occur, '... the Lord did so' (verse 24). These flies contaminated and plagued all the land of Egypt where the Egyptians were, but the flies did not plague the land where the children of Israel dwelt.

The land of Goshen is a particular territory where the children of Israel were dwelling. This was the land that had once belonged to the royal house. God makes a separation between that land and the rest of the land of Egypt.

Verse 26, chapter 9 tells us almost the same thing: 'Only in the land of Goshen, where the children of Israel were, was there no hail.'

Now to Exodus 12:29, the night of the Passover. 'And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt' -- this was midnight on the 14th day -- 'from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon (or the prisonhouse) and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and there was a great cry in Egypt; for there was not a house where there was not one dead. And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also. And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said (if they were to stay there any longer), We be all dead men.'

In verses 34 and 35 the story continues. 'The children of Israel next night -- the 15th of Abib -- having 'spoiled the Egyptians' and driven their cattle, the Israelites came to the city of Rameses.

Stop for the moment and consider these facts. God told Moses, 'Go not out of your houses until the morning.'

Moses and Aaron naturally would have remained in their house this night -- all of the night of the 14th. But Pharaoh, who was not a firstborn son, came out of his house by night to find Moses and urge him and all Israel to leave.

Modern critics tell us that Pharaoh at this time lived in the city of Thebes in upper Egypt, the land of ancient Sheba. But they are all wrong! Pharaoh's headquarters was at the city of Memphis. The ruling dynasty in Moses' day came from Xois in the Delta, but the capital of all lower Egypt was at Memphis. This is where the government administration originated. It was at Memphis that Pharaoh that night rose up and went to Moses, and said, 'Get out of the land and all your people, and he was urgent on them.'

Pharaoh could not have been far from where Moses was. That very night, he saddled his camel and went to Moses and Aaron! Wherever the children of Israel observed the Passover was a place very near the city of Memphis!

Remember, Israel dwelt in all the land of Goshen, but they had assembled in one particular area to keep the Passover. From this area they journeyed on the daylight part of the 14th of Abib to the city of Rameses, and met there the next night, the night of the 15th!

THE NIGHT OF THE EXODUS

'The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle' (Ex. 12:37-38).

From here the children of Israel left on the night of the 15th! (Deut. 16:1).

Numbers 33:3 makes it even plainer. The children of Israel 'departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.'

Between the morning after the Passover and the next night, 'the children of Israel did according to the word of Moses; and they borrowed of the Egyptians Jewels of silver, and Jewels of gold, and raiment: And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them,' that is, paid them, 'such things as they required. And they spoiled the Egyptians,' that is, they took their wages that the Egyptians withheld from them for nearly two centuries.

Then they gathered at Rameses. Where was this city?

Let us read what Josephus plainly tells us. Josephus, 'Antiquities of the Jews', Book II, Chapter XV. 'So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so hardly ... Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was built afterwards, when Cambyses laid Egypt waste.' So Rameses was the city of Letopolis, which later under Persian rule, was called the city of Babylon. Did you know there was also a Babylon in Egypt as well as in Mesopotamia where Nimrod started his kingdom?

What city is this today? Josephus, writing in Greek, calls this the city of Letopolis -- a Greek name for Rameses. Polis means city in Greek. A metropolis is a 'mother city.' So Letopolis was the city of Letona -- one of the names of Semiramis or Easter, the Queen of Heaven.

It is the same from which Latin has come. So this was one of the cities dedicated anciently to the Queen of Heaven. No wonder it was also called Babylon later!

'Smith's Classical Dictionary of Greek and Roman Biography' says of the city of Babylon in Egypt that it 'is in later times called Fostat OR OLD CAIRO, a fortress in lower Egypt on the right bank of the Nile exactly opposite to the pyramids of Giza, and at the beginning of the canal which connected the Nile with the Red Sea.

The city of Rameses, built by the children of Israel in honor of the Pharaoh, was Letopolis, the very city which today the Mohammedans call Old Cairo!

God gave the children of Israel the land all the way to the Nile River. The land east of the Nile toward Palestine was the land of Goshen. That's where the cattle of Israel were grazing.

The capital city of lower Egypt was Memphis. That is where Pharaoh had his court.

The children of Israel, when they assembled in Rameses, were assembling at Old Cairo. Since they reached Rameses or Old Cairo on the night after the Passover, they must have assembled for the Passover a little to the south of Old Cairo -- near Memphis, Pharaoh's capital.

Memphis is on the west side of the Nile. Old Cairo is a little farther north on the east of the Nile River. Old Cairo is but a suburb of modern Cairo today. It is just an old section of town. Most visitors are not even permitted today to see Old Cairo because it is such a ramshackle place -- though it is not as deserted today as the children of Israel found it then. That is why they met there -- because there weren't Egyptians living in that area.

Many Bible maps cannot be relied upon. They disagree with each other and with the Bible. The producers of these maps do not use the Bible as evidence, but their human theories instead!

Josephus at least should know as much as the scholars today. And when you put his evidence with the Bible, it's very clear that it had to be near the city of Memphis where they kept the Passover! As the congregation of Israel were leaving northward they gathered at the city of Rameses, which Josephus calls Letopolls -- Babylon or Old Cairo in Egypt.

ISRAEL BUILT PYRAMIDS

Israel naturally had their headquarters near Memphis because at Memphis, the Egyptian orders were issued. That is the region where the pyramids were built.

Interestingly enough, as we go through the account of Josephus we find the following surprising facts. Josephus tells us in his 'Antiquities of the Jews' (Book II. Chapter IX) that the children of Israel 'were forced to channel (make channels for the river), to build walls for the Egyptians and make cities and ramparts .... they set them also to build pyramids (after the pattern of the Great Pyramid), and by all this wore them out ...'

The majority of the pyramids start from Old Cairo and go south, not north. The children of Israel must have labored in the area centered at the region of Old Cairo and on south throughout the heart-land of Egypt.

Notice a plain statement in the 'Imperial Bible Dictionary' (published in England, Volume 5, subject, 'Rameses'): 'Immediately south of this region of Old Cairo there is an area where there were ancient quarries in a rocky mountain, from which much of the material for the pyramids was procured, and in which the poor Jews are said by Manetho (an Egyptian historian) to have worked.'

This confirms what Josephus tells us in his work entitled 'Apion', Book I, Chapter 26. Near these quarries on the east of the Nile opposite Memphis is an area called 'Mera-vad-Musa, or the 'Habitation (or dwelling) of Moses.' ' Moses was the leader and as he communicated back and forth with Pharaoh it is logical that opposite Memphis, where many of the lesser pyramids were built, Moses should have his headquarters -- to this day bearing the name, 'the Habitation of Moses.'

Now continuing with the 'Imperial Bible Dictionary': 'From thence (that is, Mera-vad-Musa or the 'Habitation of Moses') they moved northward, passing, as Josephus says, by ancient Babylon or Old Cairo, and then by or over the city of modern Cairo, proceeding along the direct route to the land of Canaan, as far as Succoth, or Berket el Hadj, the 'Pool of the Pilgrims' ...' 'Succoth' merely means booths -- or an encampment. It was there Moslem pilgrims, to this day, can go from Egypt over to Mecca, the holy city of the Mohammedan religion.

It is on the way that led out of Egypt to the wilderness of the Red Sea.

But let us go on to Numbers 33 and read the rest of the account. 'And they departed from Rameses (Old Cairo) in the first month, on the fifteenth day of the first month ... and went out with a high hand in the sight of all the Egyptians. For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments. And the children of Israel removed from Rameses, and pitched in Succoth.

'And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness. And they removed from Etham, and turned again (literally turned back) unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol. And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham, and pitched in Marah.'

The miracle of the Red Sea! Did it really happen?

WHAT ROAD DID ISRAEL TAKE?

Now let us pick up the story with Exodus 13:17: 'And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines.' Here we have the first of several highways named.

In ancient Egypt there were major roads which went out of Egypt.

One was 'the way of the Red Sea' which was southeast from the Delta.

Another was 'the way of Etham,' or 'the wilderness of Shur' which went from Egypt through Beersheba. It was the road by which Jacob came down into Egypt. The third is 'the way of the land of the Philistines' which went up from the coast through Gaza by the Mediterranean. See the accompanying map.

As Israel was proceeding north through Old Cairo, they could have easily taken the way, or the highway of the Philistines -- the Philistine highway.

Many assume that this road must have been by the Mediterranean.

They are wrong! The way of the land of the Philistines extended far into Egypt.

While the Israelites were still in Egypt, they could have traveled by the road that led northward to the land of the Philistines. But, instead of taking that, near as it was, God said, 'Lest peradventure the people repent when they see war, and return to Egypt,' God led the people about through the way of the wilderness of the Red Sea.

This is another road. This is the most southerly of the three major roads in Egypt. Instead of taking the northerly route which would have taken them through the land of the Philistines, or the middle route in an easterly direction through Beersheba, they took the road leading southeast into Sinai and Arabia. God led them, not straight north, but through the way of the Red Sea.

This is the common road that even to this day the Moslem pilgrims take to the holy city of Mecca in Arabia. It is a road that has been used from the very beginning of time when human beings have dwelt in the land of Egypt.

Continuing: 'And the children of Israel went up harnessed (or, in ranks of five) out of the land of Egypt' marching up the road. 'And Moses took the bones of Joseph (perhaps from the Great Pyramid just west of Old Cairo?) with him: for he had straightly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. And they took their journey from Succoth,' the first stopping point on this road which went toward the Red Sea.

And from there, they took their journey 'and encamped in Etham, in the edge of the wilderness (of Sinai).'

At this point, they could have gone straight out of Egypt into Sinai, and Pharaoh never could have caught them! All they had to do was to follow the road just as the Arabs do today -- out of Egypt through the Sinai peninsula down through Arabia to Mecca.

Here they were at the border of Egypt, just north of the Red Sea, not by the Mediterranean. What happened next?

Now 'the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night' (Ex. 13:21). It took them the seven days of Unleavened Bread to leave Egypt altogether.

God 'took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people' (verse 22). 'And the Lord spake unto Moses (Ex. 14:1-2), saying, Speak unto the children of Israel, that they turn (don't continue, but turn sharply to the right) and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.' They now camp by the seashore.

WHERE ARE THESE PLACES?

The 'Imperial Bible Dictionary' tells us again.

'Pihahiroth, therefore, must have been the name of some natural locality, such as a mountain, or a range of mountains, a cliff, precipice, cape or promontory. It is said of the children of Israel, when (they were) overtaken by Pharaoh at the Red Sea, that they were entangled in the land, being shut in by the 'wilderness' or mountains (Ex. 14:3).'

Israel could not have gone farther in its line of march. Pharaoh had them bottled up in front of the Pihahiroth range of mountains! Did God make a mistake in leading them by the hand of Moses?

Israel ended up on an area at the upper portion of the Red Sea by the Gulf of Suez where there is a huge mountain range that comes right down to the sea. When they got into this area, it was like entering a bag. They could not go any farther by land. The only place they could go was out into the water because the mountain range comes right down to the seashore.

Opposite Pihahiroth was Baalzephon. This must have been a city where Baal was worshipped. Zephon means 'the north.' This was 'Baal of the North' -- the Baal that comes down from the north pole, clad in red and white every December 25! This was the ancient seat of Santa Claus worship.

They also camped near Migdol. Where was it?

Trumbull, in his book called 'Kadesh-Barnea', page 377, reveals something about the city of Migdol: 'A short distance to the northwest of Suez ... there is a station, or a pass, known as El Maktal' -- the Migdol. 'It is directly on the line of the Hajj, route.' The Hajj is a modern Arabic term for 'the way of the Red Sea.' The modern El Maktal is 'near the track noted ... as the 'Way of the Bed'ween into Ancient Egypt.' ' 'Wilkinson judged 'from its name and position,' that this represents 'the Migdol of the Bible.' '

As they encamped before Pihahiroth, which is a mountain range, and Baalzephon, then Baalzephon was on the north, and Pihahiroth was the mountain range on the south. Then between Migdol, in the west, and the Red Sea, in the east, there is an area large enough for the children of Israel to be bottled up.

The Red Sea is nearly 8 miles across here! There is a very extensive area -- many thousands of feet wide -- which could have opened up for the children of Israel to cross.

CROSSING THE RED SEA

Let's continue with Exodus 14:3: 'For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.' And God hardened Pharaoh's heart, 'And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel.' Pharaoh overtook them camping by the Red Sea on what probably was the sixth day of Unleavened Bread.

The Israelites were now frightened. They said in verse 12, 'Let us alone, that we may serve the Egyptians. For it had been better for us to serve the Egyptians, than that we should die in the wildernese. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace. And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward' -- into the water? No!

Notice: 'But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.'

The miracle was wrought when Moses stretched his rod forth. The sea parted thousands of feet wide! Then the winds came in to drive back the waters and to build them up as a wall on either side!

Now verse 21: 'Moses stretched out his hand over the sea; and the Lord caused the sea to go back.' It was a miracle! Contrary to seasonal weather a strong wind blew 'all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his charlots, and his horsemen. And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their charlots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it.'

Here was an area wide enough for 600 chosen chariots of the Egyptians to race through, beside a great many troops in order to capture the nearly 2,000,000 Israelite men, women and children. Verse 28, the waters 'returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea ... Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses.'

EGYPT LEFT DESOLATE

Pharaoh was dead. His army was slain. There was not one left.

There was not even a solitary messenger to tell the Egyptians what happened (Ps. 106:11).

Read Exodus 15:4: 'Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red Sea. The depths have covered them: they sank into the bottom as a stone. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy.'

God won the battle for the children of Israel. They were delivered out of the land of Egypt. They now rested on the peaceful shores of Sinai, where even today such names as 'Ayn Musa' and 'Ras Musa' testify to the Exodus. (See the map.) Not one of the Israelites perished, but all the Egyptians who pursued were overthrown.

Josephus adds some vivid details to the same story! 'The number that pursued after them was six hundred chariots, with fifty thousand horsemen, and two hundred thousand footmen, all armed. They also seized on the passages by which they imagined the Hebrews might fly, shutting them up between inaccessible precipices and the sea; for there was ... a (ridge of) mountains that terminated at the sea, which were impassable by reason of their roughness, and obstructed their flight; wherefore they there pressed upon the Hebrews with their army' ('Antiquities of the Jews', Josephus, Book III, ch. xv, sec. 3).

A few verses in Psalm 77 are worth reading at this point. 'I will remember the works of the Lord: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings' (verse 11). What were God's doings?

We find them in verse 16: 'The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.

Thou leddest thy people like a flock by the hand of Moses and Aaron.'

Thunder and rain and great lightning shook the land that night. In early morning the waters just poured in on Pharaoh as his chariot became stuck in the mud at the bottom of the sea -- and he is there to this day!

Psalm 78 also tells us a little about it. Verse 12: 'Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.' The word 'field' here is properly translated elsewhere as 'country' or 'kingdom.'

The 'land of Egypt' is 'the field,' or 'the country,' or 'the kingdom of Zoan.' Zoan gave its name to Egypt because it was the earliest city built in Egypt (Numbers 13:22 says that it was built 7 years after Hebron and was apparently the first city built in post-flood Egypt).

The country of Egypt was named after Zoan just as Israel was often named after Samaria, or Judah was named after Jerusalem.

The miracles that God wrought were in the land of Egypt -- in the land of Zoan. They mean the same thing! These miracles did not occur in some obscure field outside the city of Zoan near the Mediterranean!

EGYPT'S HISTORIANS ADMIT WHAT HAPPENED

That is the story of the miracle of the Red Sea. And it is corroborated from the Egyptians' own record of history!

From the Exodus forward, Egypt was for almost four centuries overrun by Amalekites (or Hyksos, the Egyptian word for 'shepherds') and punished for having enslaved the Israelites. Even as late as the days of Saul and David the Amalekites dominated Egypt.

In I Samuel 30 David meets an Egyptian slave led by his Amalekite master to die in the wilderness. 'And David said to him, To whom belongest thou? and whence art thou? And he said, I am a young man of Egypt, servant to an Amalekite; and my master left me ...' (verse 13).

The ancient Egyptian historian Manetho admits all this: 'There was a king of ours whose name was Timaus (a petty dynast) at the time of the Exodus. Under him it came to pass, I know not how, that God was averse to us, and there came after a surprising manner, men of ignoble birth out of the eastern parts (the Amalekites), and had boldness enough to make an expedition into our country, and with ease subdued it by force, yet without our hazarding a battle with them ...' ('Against Apion' by Josephus, Book I, Part 14).

So the historical record of Egypt, when rightly understood, confirms the Bible. There was neither Pharaoh nor army left to defend the country! They disappeared in the Red Sea without leaving a trace.

Not until the days of King Saul did Egypt recover her former power.

The miracle of the Red Sea did happen! The Bible is true!

COMPENDIUM OF WORLD HISTORY

VOLUME 2

A Dissertation Presented to The Faculty of the Ambassador College Graduate School of Education In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy

by Herman L. Hoeh

1963 1966, 1969 Edition

CHAPTER XIV

THE HISTORY OF ARABIA

Arabia may be blanketed by arid plateaus and inhospitable deserts.

But Arabia is also a vast land inhabited by many different tribes. Fewhave ever compared it with Europe. Many of the great nations of Europewould be lost in Arabia's solitudes.

Arabia also has its past history -- one which joins together andconfirms the accounts of neighboring nations. Arabia borders -- by landand sea -- on Mesopotamia and Persia, on Syria and Palestine and on

Egypt and Ethiopia. Whatever happened in the heartland of the ancientworld inevitably affected the trade routes of Arabia.

WHO WERE THE FIRST ARABS?

The most famous name in Arabian history is that of Ishmael.

Ishmael, Abram and Hagar's son, is the progenitor of most of the Arab world. Then why are not the people called Ishmaelites today? Why do we not call the peninsula of Arabia the peninsula of Ishmael? How did Ishmaelites acquire the designation Arab?

Answer: the land was already known as Arabia before Ishmael was born!

The word Arab is derived from the Hebrew root 'arab.' It means evening, dusk, and also sterile (desert). The vast arid land of Arabia lay immediately to the west and south of Babylonia from whence human beings spread after Babel. It was only natural that they should call the land which lay to the west Arabia. As they migrated in Arabia they called the land to the south Yemen. Yemen means right and south (cf. the Biblical Ben-jamin) -- because in the Middle East people face east (not north) in defining directions.

Any who dwelt in this vast peninsula came to be known as Arabs. In fact, one of the earliest heroes in Arabia came to be known simply as Yarab -- the Arabian. His real name was Jerah, the son of Joktan. And with him we open the history of Arabia.

A simple account of Arabian history may be found in 'Universal History,' Vol. XVIII. It is immediately noticed that Arabian emphasis is on heroes, not time. Events can be dated only to contemporary generations. Only Yemen has an accurate chronology. This weakness is still witnessed in the Islamic calendar. It is lunar, but not solar. It neglects the seasons and loses seven months in nineteen solar years.

Arabian history opens up before the time of Ishmael, as one might readily expect. It begins with the life of Joktan, the son of Heber.

The Arabs call Joktan by the name Kahtan. Joktan was the father of thirteen sons mentioned in the Bible, eleven of whom journeyed into Europe where their descendants mainly live today. Several of those sons early planted colonies along the trade routes of the world -- just as have the children of Peleg, Joktan's brother, in the modern world.

Among the sons who planted colonies along south Arabia were Hazarmaveth, Jerah and Hadoram (whom the Arabs call Jorham). Ophir also planted colonies in other areas of the world.

In later history the sons of Hazarmaveth migrated out of Arabia, joined with the Elamites and journeyed into Europe after the fall of Persia. There they came to be known as Sarmatians.

THE JORHAMITES OF HEJAZ

The children of Hadoram or Jorham founded Hejaz. There princes reigned until the time of Ishmael, who is said by Arabian historians to have married the daughter of Modad, a daughter of one of the princes of

Jorham's family. The family of Ishmael afterward expelled the Jorhamites from Arabia. The names of the early princes of the Jorhamites have been preserved by Arab historians. Their account is summarized here:

Thereafter the name of Kedar (Kidar in Arabic) appears.

Kedar was the son of Ishmael by the daughter of Modad. After the conquest of the Jorhamites, the family of Kedar continued to rule over the Hejaz for nine generations until Adnan, the last one named. There follows a blank period of about 1200 years, after which the Ishmaelites reappear under another leader called Adnan in 122 B.C. One branch of his descendants later established themselves as the Sherifs of Mecca. King Hussein of Jordan is their direct descendant.

THE KINGDOM OF YEMEN

In Arabia, at the southwest corner, is the modern Yemen -- Yaman in Arabic. It means south. It is a land of many diverse tribes -- many non-Ishmaelite. Yemen was founded by Kahtan -- the Joktan of the Bible.

Yemen anciently controlled the entrance to the Red Sea from the Indian Ocean. Hence its early importance to the Hebrew family. Hamza Ben-el-Hasan of Isfahan has preserved the history and chronology of Yemen to the time of Mohammed. The best summary of his work is found in 'Geschichte der Araber vor Muhamed' by August Ruhle von Lilienstern, Berlin, 1836, pp. 103 ff and especially Tafel I.

Arabian historians reckon 3000 years to the end of the Kingdom of Yemen. And it is indeed exactly 3000 years from the end of the Flood to the death of Mohammed in 632, when the government of Arabia passed to the Ishmaelite caliphs, the successors of Mohammed.

ARABIA'S INDIAN OCEAN NEIGHBORS

To complete Volume II, we must recount the brief history of Arakan, in Burma, and the history of early India before 1649.

The Arakanese, in Burma, have preserved a remarkable history going back to the Tower of Babel. The initial part of it was cited in the early history of Peru. A continuation of that chart is given below. It traces the migration of peoples out of Mesopotamia into the Ganges valley. For several centuries after the age of Horus (Maradzi II of Arakanese history) there are Hindu names ending in -sandra in the list of rulers. Abruptly the names change. There followed a migration of Southeast Asians out of India into the area of Arakan along the Burmese coast.

During the time in India the early Hindu rulers utilized the nonaccession-year method of dating. That is, the last calendar year of a king (during which he died or was deposed) was also reckoned as the first calendar year of his successor. This same method was used in the nation Israel to the time of Jehu -- in contrast to the accession-year system of Judah.

Arakanese records fill in the missing years of Indian history to1649. Properly restored from the palm-leaf records, their early rulers appear as follows:

At this point the names of kings ending in -sandra cease. The succeeding centuries of Indian history may be found restored in Volume I of the Compendium. The migration in 1649 of Mongoloid peoples out of India to Arakan in Burma was a consequence of the war with Assyria in 1649.

COMPENDIUM OF WORLD HISTORY

VOLUME 2

A Dissertation Presented to The Faculty of the Ambassador College Graduate School of Education In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy

by Herman L. Hoeh

1963 1966, 1969 Edition

CHAPTER XII A

FURTHER MIGRATIONS TO FRANCE

The old Trojan House, of the line of Dardanus, was restored to power after the Greek defeat at Troy in 1149. The Greeks did not preserve the history of this restoration for two reasons. One, they did not want to recall their defeat in 1149. Second, their writers deliberately confused the history of Troy to make it appear that only one great war occurred between the victorious Greek states and the Trojans. This corruption of Trojan history was the direct result of trying to make Greek history conform to a distorted account of Egyptian history.

The full story of the royal Trojan House that returned to power in Troy has been preserved -- of all places -- in the records of the Spanish Hapsburgs! The reason? The Hapsburgs were in fact lineal descendants of the House of Troy!

A complete list of Trojan rulers after the fall of Troy in 1181 may be found in the original Spanish work by Bartholome Gutierrez entitled: 'Historia del estado presente y antiguo, de la mui noble y mui leal ciudad de Xerez de la Frontera.' It was published in Xerez, Spain in 1886.

A son of Priam, during that fateful 10-year war which ended in 1181, was named Helenus (See 'Lempriere's Classical Dictionary,' art. 'Helenus'.) Through him the royal line was preserved in the Near East.

Helenus was given, by the Greeks, a part of Epirus. After 1149 his descendants captured control of Troy from the Greeks and the Jewish House of Dardanus was once again restored to Troy. The Spanish history records the following names of his descendants who governed Troy until the Third Trojan War which ended the city in 677.

16. Alexander -- the Paris of the last war against Troy. There were about 17 generations (including Helenus) in somewhat over five centuries or approximately 30 years per generation during this period.

Members of the Trojan royal family and most of the population fled to the northern shores of the Black Sea in eastern Europe after 677.

For the next two and a third centuries after 677 (the date of the final fall of Troy in a third war) there were the following 12 generations -- averaging about 21 years between generations. None of these men were kings in the strict sense until Antenor, who died in 445. The genealogy of the Jewish Trojan House continues as follows:

But, before we continue with Marcomir, the son of Antenor, another part of the story should be told. The 8th century anonymous 'Frankish Chronicle' (De Rebus Francorum) states that after the fall of Troy in 1181 about 12,000 Trojans fled by ship across the Black Sea to the mouth of the Tanais. From there they spread to the Maeotic Swamps and as far as the borders of Pannonia.

This account agrees very well with the report of Dionysius of Halicarnassus in his 'Roman Antiquities,' I, 46, 47, who states that after the fall of Troy '... a larger number escaped than were taken prisoner ... the Achaeans, intent on capturing the citadel, were giving no thought to the pursuit of the multitude who were escaping from the city .... Aeneas abandoned the palace; and opening the gates he marched forth with the rest of the fugitives in good order ... they were joined not only by the inhabitants of Dardanus ... but by the whole populace of Ophyrnium .... this force of the Trojans became a very large one.' In other words, a large number of people escaped.

Dionysius goes on to state that they obtained permission from the Greeks to travel about unmolested in order to find a new country in which to settle. Aeneas headed to the Greek coast near Thessalonika, and from there southwards to the Mediterranean and Italy. But others took a different route. '... Ascanius, his eldest son, with some of the allies, chiefly Phrygians, (went) to the country of Dascylitis (near the Bosphorus) .... But Ascanius did not tarry there for any length of time ....' He returned to the site of Troy and tried to reestablish the city.

Here Dionysius breaks off the account about Ascanius. We know, however, that Ascanius did not remain at the site of Troy, for Virgil and others report him as being with his father Aeneas in Italy shortly afterwards.

But what of the Phrygian army that was with Ascanius? It did not go with him to Italy. This could be, however, the army of 12,000 which according to the 'Chronicle' settled at the mouth of the Danube.

Fredegarius Scholasticus, claiming Jerome as his authority, says that the Trojans fled, some to Macedonia, some to the Danube under a king Friga. Greek historians, like Strabo, generally confirm this exodus to Macedonia, but are silent about Friga. Since this name can mean, in Greek, simply 'the Phrygian', this just indicates that the Phrygians, under some obscure Phrygian leader, crossed over to the European shore and settled in Macedonia, Pannonia and near the mouth of the Danube.

Fredegarius, the 'Frankish Chronicle' and Hugo of St. Victor all agree with 'Smith's Dictionary' in stating that the Phrygians settled in that general area of the Balkans. The Macedonians, according to the latter, called the Phrygians Bryges. Gregory of Tours also states that the Franks were originally in Pannonia.

From the lower Danube and Pannonia the Trojan Phrygians moved on into Europe. Fredegarius and the later 'Knigschronik' both claim that they moved under a king Franko or Francio to the mouth of the Rhine where they built New Troy at Xanten (a rivulet named after Xanthus, the river of Phrygia). That a New Troy was built at Xanten is attested to by the Romans, who called the town of Xanten Troia Nova. (See 'Der Grosse Brockhaus,' article 'Troia Nova'.) In the same way Julius Caesar called the Londoners Trinovantes in reference to their city having been founded as New Troy by Brutus.

The original settling of the Franks at the mouth of the Rhine is supported by Procopius: '... the Rhine empties into the ocean ... and this is where the Germans lived of old ... who are now called Franks' (Procopius of Caesarea, 'History of the Wars,' V, xii, 7, 8). Holland, in other words, was the first home of the Franks in Western Europe. It is in the region of Scythia Minor that Hunibald, the Frankish chronicler, begins his history. According to him the Trojans, having dwelt in this region for a number of years after the fall of Troy, are finally involved in a series of wars with the Goths from Scandinavia.

In 445 B.C. their leader Antenor falls in battle against the Goths.

From this point in history begins Hunibald's list of Frankish kings.

The Trojans who left Troy in 677 after the Third Trojan War went to the area of the Black Sea where they joined the group that had been led there by Ascanius after the First Trojan War in 1181. Both were Trojans, both went to the northern shores of the Black Sea but, at different times. Both record the same kings as they proceed across Europe.

SICAMBRIAN KINGS

THE KINGS OF THE FRANKS

DUKES OF THE EAST FRANKS

The succeeding history of the Franks is so well known and thoroughly documented as to be everywhere available.

Hunibald's chronicle helps clear up misunderstandings about the Franks presented by the incomplete accounts of other medieval writers.

Tyro Prosper (Augustine's friend), for instance, contradicts practically every other ancient historian by stating that the first king of the Franks was Priam, the father of Marcomir, Sunno and Genebald, who lived around 382 A.D. This Priam was none other than Dagobert II (391-396). Priam was another of Dagobert's names. Dagobert had three sons Marcomir, Sunno and Genebald. He was the first governor (i.e. first ruler of lower rank than king) of the Franks. Tyro Prosper obviously did not have all his facts straight.

Another great misconception about the Franks is an alleged migration from Pannonia in the days of emperor Valentinian. The 'Frankish Chronicle' and Hugo of St. Victor both state that Caesar Valentinian attempted to exact tribute from the Franks living in Pannonia, after these had helped him defeat the Alani. The Franks, refusing to pay, were eventually forced to leave Pannonia and settle at the mouth of the Rhine.

Some loopholes in this story are immediately evident. First of all, Roman history is silent about any dealings with the Franks or other Germans in Pannonia in the days of Valentinian. Secondly, Valentinian I was emperor in the West, and died in an expedition against the Quadi. He was never active in the East. The same is true for Valentinian II, in whose reign the co-emperor Theodosius defeated a league of Huns, Goths and Alans in Moesia. This incident may possibly be partly responsible for the story that the Franks helped Valentinian to defeat the Alans.

Hunibald again comes to our aid. He informs us that both the Valentinians fought against the Franks in the West, not in Pannonia. Valentinian I fought against Clogio V in 369. It was Valentinian II, in the West, who tried to impose the tribute on the Franks in the reigns of Marcomirus V and Dagobert II. The chroniclers probably confused Priam (Dagobert II) and his sons Marcomir, Sunno and Genebald, with the original migration from Pannonia under Marcomir I and his brothers Priam, Panthenor and Sunno. As a result of this confusion, the migration was misplaced by some 700 years. Again, this just serves to demonstrate how valuable Hunibald's account is in presenting us with the true picture.

There is a bit of difficulty regarding the name Sicambri by which the Franks were for a while known. Hunibald states that it was derived from Cambra, the wife of Antenor I. The 'Frankish Chronicle,' Hugo of St. Victor and Aethicus Hister maintain, on the other hand, that Sicambria was a city near the shore of the Black Sea and that from it the people were called Sicambri.

Aethicus Hister, the Scythian geographer of c. 650 A.D., relates in his 'Cosmographia' the interesting fact that Caracalla -- whom he calls Romulus -- encountered some Franks in the vicinity of Troy in 214 A.D. Aethicus states that after occupying the area of Troy (see also Dio's 'Roman History' 78.16.7) Caracalla 'fought with Francus and Vassus, who were of royal descent, and they were defeated .... For Francus and Vassus had concluded an alliance with the Albani (Goths) and they were both moving their armies against Romulus (Caracalla); they crossed Histria (the region of Istria on the Dalmatian coast) ....

After the most bloody encounter Romulus defeated them. When Francus and Vassus saw that their armies had been cut down they fled with a few who remained ... the land was ruined, laid waste and reduced to desolation; they were driven from their own belongings and together with a few companions ... entered Raetia and reached uninviting and deserted Germany ...' Here we have a small group of Franks moving into Germany. Could this be where the chroniclers mentioned earlier got their idea of a migration under a Francus?

A little later Franks again appear on the lower Danube, but this time as settlers actually brought in from Germany by Probus (276-281).

Zosimus relates in his History: 'But the Franks having applied to the Emperor, and having a country given to them, a part of them afterwards revolted, and having collected a great number of ships, disturbed all Greece; from whence they proceeded into Sicily, to Syracuse, which they attacked, and killed many people there. At length they arrived in Africa, whence they were repulsed by a body of men from Carthage, yet they returned home (to the Rhine) without any great loss' (Book I).

This adventurous excursion is also mentioned by Vopiscus and Capitolinus. Hunibald's Chronicle is from Johannes Trittenheim, 'Chronik von der Francken Ursprung,' Frankfurt, 1605.

THE HAPSBURGS ENTER

What connection have the Austrian Hapsburgs with the Trojan kings of the East Franks? Much more than historians today recognize. From Pharamond, king of the Franks, came a princely line of rulers who intermarried with Austrian royalty. This line is preserved in the 'Historia de Xerez' by Gutierrez, From Pharamond descended:

THE DUKES OF GAUL

At the end of the First Trojan War in 1181 still another group left Troy. These Trojans were led by Franco the son of Hector. The story of their migration to Gaul is extant. It is found in a medieval French chronicle -- 'Le Myreur d'Histoire' ('The Mirror of History'). This line of rulers is preserved from France to Clovis.

(NOTE: To view the chart placed here, see the file CMPDM2E.TIF in the Images\OtherWCG directory.)

KINGS OF FRANCE

These are kings after Marcomirus V (376-391). Compare this list with that from the 'Chronicle of Hunibald.'

IN RETROSPECT

Historians would have us believe that Western Europe was inhabited by wild and barbarian Celts and Germans while Rome flourished in power and glory. But, the evidence proofs that civilized people migrated to Gaul and the Low Countries centuries before the founding of Rome.

In 1181 Troy fell to the Greek invaders. Franco, a son of Hector, fled to Southern Gaul. His group was later known as Gauls. Caesar subdued them during campaigns in Aquitania and proofnce.

Bavo and his followers arrived in Belgica in 1179. They were known as Belgians or Batavians. Another migration leaving in 1181 was led by Francus. They ultimately reached Celtica. The Celts lost their independence to Ursus (Belgian king) in 766. In 52 Caesar conquered both Gaul and Belgium.

Francio began a movement which eventually settled in Pannonia. One of their rulers, Brabon Silvius, was given Agrippina by Julius Caesar.

In 378 A.D. Gratian drove the Sicambrians out of Pannonia. Maximus

allowed them to migrate to Brabant. Clodius, king of the Franks, annexed Brabant. Thus, Brabon became a servant and Brabant a dukedom.

Trojans under Ascanius (1181) and Alexander (677) joined each other on the Danube. The trek across Europe began in 445. By 439 they reached the mouth of the Rhine. The Sicambrian and Frankish kings ruled the Trojans there. During the reign of Clodomirus V (317-335) the Franks split (East and West). Marcomirus V was the last king of the Franks until Pharamund.