The Race of Genesis 10

The Race of Genesis 10��

In this study we are going to travel the history of the planet once. There are no second chances; one history; one Bible; one trek from the garden of Eden to the gathering of the Wheat. If we do not find the foundations of our race in Genesis chapter 10, then our history, along with our Bible, is absolutely unreliable and we are mired in futility.

We will begin oral explanations of Genesis 10 by quoting Epictetus, copied from the opening pages of Thayer�s Greek-English Lexicon of the New Testament: �the beginning of learning is the investigation of names.�

The chronology of the Greek Septuagint translation of the Bible may be more reliable than the Masoretic Text, and according to many (e.g. Adam Rutherford) from that source the date of the flood of Noah may be fixed around 3245 B.C. So Genesis 10 is a snapshot, a profile of those tribes from which our race (the White Race); the family of Noah, first blossomed in the first few centuries after the Deluge.

The cries of those ignorant ones that says race does not make a difference only show how profound that ignorance is with such a statement. For the Bible is about one race of people ONLY the White Race and not any of the other races or people on earth.�

One would think that, five thousand years ago, one would find no �Aryan� or �Caucasian� civilization outside of these Genesis 10 people; and that all of these people are indeed �Aryan� or �Caucasian.�

It is certainly no mistake, that as it may be made evident here, so many of the tribes listed in Genesis 10 are found with names similar to those gleaned from the earliest secular records of our race. Although it is frustrating that some of the Genesis 10 people seem to have vanished at an early time, too early to be identified in secular records uncovered thus far, surely enough of these people may be identified that one may see the truth of these words concerning Genesis 10 fully demonstrated. (Haberman�s Tracing Our Ancestors, p. 9, has it 2344 B.C. likely MT)

�� Genesis 10:1

Genesis 10:1

1: Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

�� Genesis 10:2-3

Genesis 10:2‑3

2: The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

3: And the sons of Gomer; ASHKENAZ, and Riphath, and Togarmah.

The historian Josephus made the mistake of associating Gomer with the Kelts, an error probably derived from an early Greek name for them, and many of his copyists have followed this same mistake, which is based solely upon this weak phonetic similarity. That the Kelts sprang from a portion of the Children of Israel deported by the Assyrians (see Missing Links Discovered in Assyrian Tablets, by E. Raymond Capt) is evident from many factors, including their late (7^th century B.C.) Appearance in history, their location today, and their role in early history in fulfillment of many of the prophecies concerning Israel. However that discussion is beyond the scope of our purpose here. Simply note that the �Galatians� of Paul�s epistle are Kelts, and Paul was writing to Israelites.

At this point, we will interrupt William (we are using many of his notes and are not using quotation marks because they are not necessary) for an interesting item found in The Ancient World of the Celts, by Peter Berresford Ellis. While Ellis is a profound researcher and author of many book son the subject, he is blind to the truth that the Celts were Israelites. On page 5 he states:

�I find that it is not stretching the imagination to suggest that when the Greek merchants first started to encounter the Celtic peoples and asked them who they were, the Celts simply replied. �The hidden people;� that is, to Greek ears, Keltol.�

That should immediately set off a signal in our minds, as Psalm 83:3 should instantly be recalled which says:

�They have taken crafty counsel against thy people, and consulted against thy HIDDEN ONES.�

While the Kelts had the veil of darkness over them by Yahweh, at least they understood they were �hidden,� and informed the Greeks in an allegorical statement to that fact. This comment by the Kelts is simply amazing we think.

Now, back to Bill: By contrast, in Ezekiel 38,

Gomer is allied with those in opposition to the Children of Israel, which makes it easy to accept the statement which A. Koestler, on page 72 of his book The Thirteenth Tribe (bear in mind that Koestler, a �Jew,� writes from a �Jewish� perspective) claims that Togarmah, Gomer�s son, is the common ancestor of the Uigur, Dursu, Avars, Huns, Basilii, Tarniakh, Khazars, Zagora, Bulgars and Sabir. Surely the Biblical prophecies indicate that Gomer�s descendants are to be found among the Asiatic hordes of this age.

In The History of The Jewish Khazars:

"...Our first question here is, When did the Khazars and the Khazar name appear? There has been considerable discussion as to the relation of the Khazars to the Huns on the one hand and to the West Turks on the other. The prevalent opinion has for some time been that the Khazars emerged from the West Turkish empire.

�Early references to the Khazars appear about the time when the West Turks cease to be mentioned. Thus they are reported to have joined forces with the Greek Emperor Heraclius against the Persians in A.D. 627 and to have materially assisted him in the siege of Tiflis. it is a question whether the Khazars were at this time under West Turk supremacy. The chronicler Theophanes {died circa A.D. 818} who tells the story introduces them as 'the Turks from the east whom they call Khazars.'...

�A similar discussion on the merits of the different races is reported from the days before Muhammad, in which the speakers are the Arab Nu'man ibn-al-Mudhir of al-Hirah and Khusraw Anushirwan. The Persian gives his opinion that the Greeks, Indians, and Chinese are superior to the Arabs and so also, in spite of their low material standards of life, the Turks and the Khazars, who at least possess an organization under their kings. Here again the Khazars are juxtaposed with the great nations of the east.

�It is consonant with this that tales were told of how ambassadors from the Chinese, the Turks, and the Khazars were constantly at Khusraw's gate, (Tabari, i, 899. According to ibn-Khurdadhbih, persons wishing access to the Persian court from the country of the Khazars and the Alans were detained at Bab al-Abwab (B.G.A. vi, 135)) and even that he kept three thrones of gold in his palace, which were never removed and on which none sat, reserved for the kings of Byzantium, China and the Khazars.

�In general, the material in the Arabic and Persian writers with regard to the Khazars in early times falls roughly into three groups, centering respectively round the names of (a) one or other of the Hebrew patriarchs, (b) Alexander the Great, and (c) certain of the Sassanid kings, especially, Anushirwan and his immediate successors.

�A typical story of the first group is given by Ya'qubi in his History. After the confusion of tongues at Babel (Genesis 10:18; 11:19); the descendants of Noah came to Peleg (Genesis 10:25; 11:16-19; 1 Chronicles 1:19; 1:25), son of Eber (Genesis 10:21; 10:24-25; 11:14-17; Numbers 24:24; 1 Chronicles 1:18-19; 1:25; 8:12; Nehemiah 12:20), and asked him to divide (Genesis 10:5; 10:25; 10:32; Exodus 14:21; Deuteronomy 4:19; 32:8; 1 Chronicles 1:19) the earth among them.

�He apportioned to the descendants of Japheth (Genesis 5:32; 6:10; 7:13; 9:18; 9:23; 9:27; 10:1-2; 10:21; 1 Chronicles 1:4-5) - China, Hind, Sind, the country of the Turks and that of the Khazars, as well as Tibet, the country of the (Volga) Bulgars, Daylam, and the country neighboring on Khurasan. In another passage Ya'qubi gives a kind of sequel to this.

�Peleg (Genesis 10:25; 11:16-19; 1 Chronicles 1:19; 1:25) having divided the earth in this fashion (Deuteronomy 32:8), the descendants of 'Amur ibn-Tubal (Genesis 10:2; 1 Chronicles 1:5; Isaiah 66:19; Ezekiel 27:13; 32:26; 38:2-3; 39:1), a son of Japheth, went out to the northeast.

�One group, the descendants of Togarmah Genesis 10:2; 1 Chronicles 1:5; Isaiah 66:19; Ezekiel 27:13; 32:26; 38:2-3; 39:1, proceeding farther north, were scattered in different countries and became a number of kingdoms, among them the Burjan (Bulgars), Alans, Khazars (Genesis 10:3; 1 Chronicles 1:6; Ezekiel 27:14; 38:6), and Armenians.

�Similarly, according to Tabari, there were born to Japheth Jim-r the Biblical Gomer (Genesis 10:2-3; 1 Chronicles 1:5-6; Ezekiel 38:6; Hosea 1:3), Maw'-' (read Mawgh-gh), Magog (Genesis 10:2; 1 Chronicles 1:5; Ezekiel 38:2; 39:6; Revelation 20:8), Mawday Madai (Genesis 10:2; 1 Chronicles 1:5), Yawan (Javan) (Genesis 10:2; 10:4; 1 Chronicles 1:5; 1:7; Isaiah 66:19; Ezekiel 27:13; 27:19), Thubal (Tubal), Mash-j (read Mash-kh), Meshech (Genesis 10:2; 1 Chronicles 1:15; 1:17; Ezekiel 27:13; 32:26; 38:2-3; 39:1) and Tir-sh (Tiras). (Genesis 10:2; 1 Chronicles 1:5) Of the descendants of the last were the Turks and the Khazars (Ashkenaz).

�There is possibly an association here with the Turgesh, survivors of the West Turks, who were defeated by the Arabs in 119/737, (H.A.R. Gibb, Arab Conquests in Central Asia, London 1923, 83ff. Cf. Chapter IV, n. 96) and disappeared as a ruling group in the same century. Tabari says curiously that of the descendants of Mawgh-gh (Magog) were Yajuj and Majuj, adding that these are to the east of the Turks and Khazars. This information would invalidate Zeki Validi's attempt to identify Gog and Magog in the Arabic writers with the Norwegians.

�The name Mash-kh (Meshech) is regarded by him as probably a singular to the classical Massagetai (Massag-et). A Bashmakov emphasizes the connection of 'Meshech' with the Khazars, to establish his theory of the Khazars, not as Turks from inner Asia, but what he calls a Jephetic or Alarodian group from south of the Caucasus.

�Evidently there is no stereotyped form of this legendary relationship of the Khazars to Japheth. The Taj-al-Artis says that according to some they are the descendants of Kash-h (? Mash-h or Mash-kh, for Meshech), son of Japheth, and according to others both the Khazars and the Saqalibah are sprung from Thubal (Tubal). Further, we read of Balanjar ibn-Japheth in ibn-al-Faqih and abu-al-Fida' as the founder of the town of Balanjar. Usage leads one to suppose that this is equivalent to giving Balanjar a separate racial identity. In historical times Balanjar was a well-known Khazar center, which is even mentioned by Masudi as their capital.

�It is hardly necessary to cite more of these Japheth stories. Their Jewish origin is priori obvious, and Poliak has drawn attention to one version of the division of the earth, where the Hebrew words for 'north' and 'south' actually appear in the Arabic text. The Iranian cycle of legend had a similar tradition, according to which the hero Afridun divided the earth among his sons, Tuj (sometimes Tur, the eponym of Turan), Salm, and Iraj.

�Here the Khazars appear with the Turks and the Chinese in the portion assigned to Tuj, the eldest son. Some of the stories connect the Khazars with Abraham. The tale of a meeting in Khurasan between the sons of Keturah (Genesis 25:1; 25:4; 1 Chronicles 1:32-33) and the Khazars (Ashkenaz) (Genesis 10:3) where the Khaqan is Khaqan is mentioned is quoted from the Sa'd and al-Tabari by Poliak. The tradition also appears in the Meshed manuscript of ibn-al-Faqih, apparently as part of the account of Tamim ibn-Babr's journey to the Uigurs, but it goes back to Hishim al-Kalbi. Zeki Validi is inclined to lay some stress on it as a real indication of the presence of the Khazars in this region at an early date.

�Al-Jahiz similarly refers to the legend of the sons of Abraham and Keturah settling in Khurasan but does not mention the Khazars. Al-Di-mashqi says that according to one tradition the Turks were the children of Abraham by Keturah, whose father belonged to the original Arab stock. Descendants of other sons of Abraham, namely the Soghdians and the Kirgiz, were also said to live beyond the Oxus..." (The History of The Jewish Khazars, by D.M. Dunlop, pp. 4-15. This book is especially important because the Jews make reference to it in all of their Jewish Encyclopedias, and uphold him as an authority on Jewish History)

Riphath, another of Gomer�s sons, is unmentioned elsewhere in the Bible (except for a copy of Genesis 10 found in 1 Chronicles, chapter 1) Ashkenaz, however, is easily identified. Mentioned in Jeremiah 51:27 along with the Arat and Minni (both part of modern Armenia), Ashkenaz is there shown to be not far from the ancient land of the Khazars, once a great empire and of which modern Kazakhstan is a remnant.

In the first millennium many of the Edomites and Canaanites who had adopted Judaism migrated to Khazaria, and had converted a great many Khazars. The �Jews� being absorbed into the general population, these people later adopted the name Aslenaz, or �Ashkenazi Jews,� for Ashkenaz was recognized as an ancestor of the original Caucasian population of the area.

Over 1500 years before the Germanic Rus conquered the land which bears their name today, Ezekiel wrote of Rhos (LXX) or Rush (A.V.) Being the leader (�prince�) of Gog, Meshech and Tubal. (Ezekiel 38) This is by no means coincidental. Whoever Magog may have been in prehistoric times, we an be certain that his descendants are found among those gigantic (�Gog�) mixed masses of Caucasian-Mongol-Chinese-whatever blood who are found inhabiting much of Russia today.

In light of the relationship which the Rus were to have with Magog, Meshech and Tubal, which Ezekiel 38 illustrates, Herodotus mentions two tribes among those under Persian domination, the �Moschi� and �Tibareni� (Herodotus 3:94; 7:78), in a convenient geographic region that without stretching the imagination, we may associate these ancient Japhethites with the dwellers around the Russian cities of Moscow and Tobolsk today. However, it is certain that at some point in time all of these peoples have mingled with the pre-Adamic races related to those of the Orient.

That Madai is identifiable with the Medes should be evident simply by checking both terms in Strong�s Concordance. The Greeks wrote �Mede� as Μήδoς, the �ή� in English

being either an �a� or an �έ� or �e.� Herodotus (7:62) wrote that �These Medes were anciently called by all people Arians� although it is more likely that the term �Aryan� was rather used by Israelites who once sojourned in Media (with which Dr. G. Moore agrees in his The Lost Tribes And The Saxon Of The East And The Saxons Of The West), since the term �Arya� seems to be �mountain of Yahweh� in Hebrew (i.e., Daniel 2:45), and that the Greeks had Israelite tribes in Media confused with actual Medes. Regardless, with the Medes fulfilling a destiny in history which the prophets had already assigned to Medai (Isaiah 23; Jeremiah 25:25; 51:11, 28 and Daniel 8), there should be no doubt as to this identification.

It may well be that the Medes are found in the Slavs of today. The Slavs may be, at least in part, traced to a people that Romans and Greeks called Sarmatians (Sauromatae). Diodorus Siculus, discussing certain Sakae (Scythian) kings, (2:43:5-7) states that

�It was by these kings that army of the conquered (by the Scotians) peoples were removed to other homes, and two of these became very great colonies: the one was composed of Assyrians and was removed to the land between Paphlagonia and Pontus, and the other was drawn from Media and planted along the Tanais, its people receiving the name of Sauromatae. Many years later this people became powerful and ravaged a large part of Scythia.�

If this is so, and we have so many Slavs among us today, that such must be the fulfillment of Genesis 9:27, for we Germanic, Scandinavian, Anglo-Saxon and Keltic peoples are descendants of the Scythian-Israelites, and the true Semites. (For to �dwell in the tents of Shem� implies that Japheth was absorbed and became part of Shem�s family)

The next of Japheth�s sons to be discussed is Javan Strong, in his Concordance, identifies Javan with the Ionian Greeks, and the Septuagint translators seem to also, rendering the Hebrew word #3120 as (Iouan). This is not without reason, for on the Behistun Rock (and other Eastern inscriptions) the Greeks are called �Yavana,� and Sir Henry Rawlinson wrote �Ionians� there in his famous translation of that inscription.

Other Persian inscriptions assure this same connection (see G. Moore�s The Lost Tribes...and E. R. Cap�ts Missing links...). These Ionians once inhabited the coasts of Anatolia (Turkey today) and many of its islands, that land called Ionia generally, and also were the founders and principal inhabitants of Athens.

Of the sons of Javan, all are identified with the sea trade with Tyre in Ezekiel 27; Elishah 27:7, Tarshish 27:12, Kittim (or Chittim) 27:6, and in the Septuagint, �Dodanim.� A mistake by the Hebrew copyists for �Rodanim� (as Strong attests), �Rhodians� in the Septuagint, are also mentioned at 27:15, where the A.V., has �Dedan.� Elishah and Kittim are both identified with the island of Cyprus, with several varying spellings of these names in ancient inscriptions.

�Dodanim,� or �Rodanim,� in the Septuagint �Rhodians,� are the Greeks of Rhodes, and Tarshish is a region of southern Spain known as Tartessus. The Ionians (or Javan) themselves are connected with Tyrian sea trade in Ezekiel 27:13, 19.

The ships of �Tarshish� are mentioned in Kings, Chronicles, Psalms and several of the prophets. Although a separate and quite lengthy topic, it can be convincingly demonstrated that the �Phoenicians� of Tyre and elsewhere were the Israelites; called Phoenicians by the Greeks, right from the pages of the Bible, with much evidence also added by secular historians.

Carthage was a Phoenician colony of Tyre, and the Carthaginians evidently controlled the land we call Spain today, then called Iberia, �Hebrew� or �Eber� land, just as the land south of the Caucasus Mountains, where the deported Israelites first settled and became known as Scotians, was also called Iberia even in Roman times.

Diodorus Siculus (25:10:1 ff.) Discusses wars between the Carthaginian Hamilcar Barca and the �Iberians and Tartessians� in the third century B.C. Herodotus (4:152) is writing about a period much earlier than his won, even predating the Trojan War, and says �This trading town was in those days a virgin port, unfrequented by the merchants.� The Trojan War was 200 years before King Solomon�s ships, so maybe be Herodotus was correct. Surely Herodotus� calling Tartessus a �trading town� illuminates the Scriptural record. In their Greek-English Lexicon, the learned Liddle & Scott readily identify Ταρτησσoς as �the Tarshish of Scripture.�

The last Japhethite tribe to discuss is Tiras, or in Strong�s Hebrew spelling, Thiyrac. Although we have no recorded sources for a connection, many modern writers have made perfect etymological sense in presenting Thrace as the habitation of these people.

Modern anthropologists, archaeologists and historians often discuss the �sea peoples� whom they usually claim were Caucasians who came from the Aegean area and invaded the Mediterranean. The true origin of these �sea peoples� are as the Japhethites of Genesis 10, who were spread along the waterways from the Caspian and Black Seas and as far west as Spain, and at a very early time. Contrast Genesis 10:5 with 10:20 and 10:31, where the Japhethites are specifically assigned the �isles� or �coast lands,� but not the Hamites or Shemites.

�� Genesis 10:6-14

Genesis 10:6‑14

6: And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

7: And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.

8: And Cush begat Nimrod: he began to be a mighty one in the earth.

9: He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

10: And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

11: Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

12: And Resen between Nineveh and Calah: the same is a great city.

13: And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

14: And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

Before beginning a discussion of Ham, or his son Kush (or Cush), it is quite important to acquire an understanding of the word �Ethiopian,� as the Greeks called the Kushites, as the word is often translated in our Bibles and as we call the people inhabiting the land of Kush in Africa today. Our �Ethiopian� comes form the Greek word ΑίθίΨ which properly means �shining face,� �glowing face� or sunburnt face,� AND WAS CERTAINLY NOT USED BY THE EARLIEST GREEK WRITERS TO DESCRIBE THE DARK RACES.� There are several words used to describe �black,� �swart,� �dark,� etc., in Greek which are applied to people. Among them are (here are several Greek words that I don�t have the knowledge to put the proper Greek letters here so will just leave them out). There are other words meaning �dark,� but seemingly not applies to people.

Words related to �fiery burning...of metal, flashing, glittering...� ; �to light up, kindle...;� �clear sky, fair weather;� the closest, �fiery-looking, of metal, flashing; of wine, sparkling,� but according to Liddle & Scott, someone recorded in the Greek Anthologies, a late and wide collection of Greek inscriptions mostly from well into the first millennium A.D., either translated or used as �swart, dark.� However this is clearly contrary to the true spirit of the word�s meaning. Applied to Kush, a White man, or bright red or brassy-colored, which is something which happens only to Caucasians in the outdoors and is exactly what one may expect Kushites in Ethiopia to look like.

Moses fled Egypt the land of Ham (Psalm 105:23; 105:27; 106:22), as recorded in Exodus chapter 2, and met with the Midianites, descendants of Abraham and Keturah (Genesis 25:1-2) from whom he took a wife. These Midianites lived in the land of Kush, as an be discerned from Numbers chapter 12. Abraham had sent his sons with Keturah �east-ward unto the east country� (Genesis 25:6), and surely this �east country� is that called Kush in Genesis 2:13, beyond Mesopotamia, to where we have the Hindu-Kush mountains today. Or at least somewhere between the Euphrates and that country, as we will soon see from the Greek writers. Moses did not go to Ethiopia in Africa for his wife, and there are no Midianites ever spoken of here.

In Hesiod�s �Theogony,� probably written in the 8^th century B.C., Memnon, legendary king of the Ethiopians, was the son of Eos, or �Light.� In the �Aethiopis� by Arctinus of Miletus, written as a sequel to Homer�s Ilad, Memnon the Ethiopian aided the Trojans in the war against the Greeks, only to be slain by Achilles. Herodotus (3:94) mentions the �Ethiopians of Asia,� and although he also describes black and wooly-haired Ethiopians (3:101; 7:70), we will refer to Diodorus Siculus for a more complete picture below. Herodotus calls Susa, the famed capital city (along with Persepolis and also the Median city Ecbatana) of the Persian Empire, the �city of Memnon� (5:53-54), since the Greeks believed that Memnon founded that city.

Diodorus Siculus, relating the tradition concerning Memnon, has Ethiopia in Asia sending aid to the Trojans, including Assyrians and �men of Susiana.� (2:22:1-5; 4:75:4) So the Greeks have many witnesses of an Ethiopia in Asia, in lands and cities known to be inhabited by Caucasians, and with people taking part in some of the first events recorded by the Caucasians of Europe. Thus, the Hebrews have a Kush in a land which may be supposed to be the same as the Greek, if not close, yet the Hebrew record is not much earlier than the events the Greeks were recording. As a third witness, we have a Kush on our own modern maps not much further east than where we may assume that the ancient district was situated. This surely can not be coincidental, especially considering the reference in Genesis 2:13, mentioned previously.

Now to turn to the Kush, or Ethiopia, of Africa. In the first eleven chapters of his third book, Diodorus draws from earlier historians (as he always did) to describe the various peoples of African, Ethiopia and the various tribes contrast with one another quite starkly. The first �Ethiopians� he discusses are endowed with what we may consider a well-developed form of �western civilization,� for he states �they say that they were the first to be taught to honor the gods and to hold sacrifices and processions and festivals.�

They quote Homer in reference to themselves (Iliad 1:423-24), they recount the unsuccessful invasions into their country by Cambyses and Semiramis, and they claim that the Egyptians were originally Ethiopian colonists, led by Osiris. The two types of their writing (like Egypt) popular (demotic) and sacred (hieroglyphic), are described, and it is said that the sacred is common among these Ethiopians.

Their priests were much like the Egyptian. They believed that their kings gained sovereignty by Divine Providence, their laws and punishments were from custom, and they practiced the same flight of refuge which the Greeks did, which was similar to the Hebrew Levitical cities of refuge. An Ethiopian king under Ptolemy was educated in Greece and studied Philosophy, and aside from a few odd customs there is no reason to believe that these Ethiopians, whose physical characteristics were not mentioned, were anything but civilized, and not much different than the rest of �western� society.

Now we know that Ham was a White Man as the son of Noah, and therefore that in the beginning Egypt consisted of White Men; also had white men as their rulers for many centuries known as the shepherd kings.

Psalm 105:23

23: ISRAEL ALSO CAME INTO EGYPT; AND JACOB SOJOURNED IN THE LAND OF HAM.

Psalm 105:27

27: They shewed his signs among them, AND WONDERS IN THE LAND OF HAM.

Psalm 106:22

22: Wondrous works IN THE LAND OF HAM, and terrible things by the Red sea.

In stark contrast to those Ethiopians first discussed, starting at 3:8:1, Diodorus says:

�But there are also a great many other tribes of the Ethiopians, (here it is made apparent that, like �Phoenicia� and other labels, �Ethiopia� has become only a geographic designation), some of them dwelling in the land lying on both banks of the Nile and on the islands in the river, others inhabiting the neighboring country of Arabia (between the Nile and the Red Sea; the land of Ham, and others residing in the interior of Libya (the rest of Africa; and Sudan here). The majority of them, and especially those who dwell along the river, are black in color and have flat noses and wooly hair.�

Here it is evident that Diodorus is describing the Nubians and other wandering black tribes of the region. He continues:

�As for their spirit they are entirely savage and display the nature of a wild beast...and are as far removed as possible from human kindness to one another...and cultivating none of the practices of civilized life...they present a striking contrast when considered in the light of our own customs.�

So surely it seems here that if we do not have a White culture in Ethiopia in an era not long before Diodorus� own, we certainly have at least a remnant of one. Ezekiel 30 lists Ethiopia among �all the mingled people,�

Jeremiah 25:20‑26

20: And all the MINGLED PEOPLE, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

21: Edom, and Moab, and the children of Ammon,

22: And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,

23: Dedan, and Tema, and Buz, and all that are in the utmost corners,

24: And all the kings of Arabia, AND ALL THE KINGS OF THE MINGLED PEOPLE that dwell in the desert,

25: And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,

26: And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.

Jeremiah 50:37‑39

37: A sword is upon their horses, and upon their chariots, AND UPON ALL THE MINGLED PEOPLE that are in the midst of her; and they shall become as women: a sword is upon her treasures; and they shall be robbed.

38: A drought is upon her waters; and they shall be dried up: for it is the land of graven images, and they are mad upon their idols.

39: Therefore the wild beasts of the desert with the wild beasts of the islands shall dwell there, and the owls shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation.

Ezekiel 30:5

5: Ethiopia, and Libya, and Lydia, AND ALL THE MINGLED PEOPLE, and Chub, and the men of the land that is in league, shall fall with them by the sword.

To briefly revisit the Asian portion of Kush, in his book The Lost Tribes, pp. 148-150, Dr. Moore proposes that the word �Kush� may be the underlying root of �Khazar� and �Cossack� (Kush, Kosa, etc.), and hence the ancestors of those people which later became prominent, and among those set to fulfill the destiny set for them in Ezekiel 38 and other prophecies are very likely revealed.

Surely Mitsrayim, or Mizraim, is Egypt. Where the Old Testament reads �Egypt,� in all places the Hebrew reads �Mitsrayim.� The term �Egypt� is that used throughout Greek literature, �Aegyptus.� Mitsrayim was not Egypt as we know it, but only a much smaller district along both banks of the Nile. The early Greeks seem to have written little about Egypt outside of Thebes and Heliopolis, although we sill have reading to do in that period so can�t comment fully on the matter.

This is much to be said about early Egypt that is beyond the scope of this discussion, but warrants at least a mention. First, early Egypt actually consisted of several alien cultures adverse to one another and eventually amalgamated, which was surely not a good idea. The pharaonic civilization in Egypt appeared rather suddenly, not long after 3000 B.C., consistent with Septuagint chronology. There were actually two groups in early Egypt, centuries apart, remembered as �Hyksos.� The first group little is known about, a noble Adamic race, probably Shemites and maybe even Hebrew, who built the Great Pyramid. The second were the Kenites who invaded and occupied the Delta shortly before the Genesis account of Joseph. During the time of Joseph, the Pharaohs at Thebes were of the House of Shem, as was the priesthood of On (Helipolis or Beth-Shemesh). It was these Egyptians whom Joseph was sold to as a slave.

There are nearly 1800 years between the time of Noah�s Flood and the writing of the Pentateuch, and about 800 more to the time of Ezekiel and Jeremiah; all of this time the various tribes of Adamites were seeking new and better land throughout the known world and points beyond. With so few written records, how difficult it is to determine their movement. Homer, the earliest Greek writer we know of, was contemporary with Hosea and Isaiah, rather late in the history of Israel.

It is difficult to discern why the name Phut was associated with Libya (see Nahum 3:9), and in the Septuagint, as well as the A.V., it was translated as such in Ezekiel 30:5; 38:5; Jeremiah 46:9 (LXX 26:9). The Lubim (hence �Libya�) and Sukkim (2 Chronicles 12:3) may have been pre-Adamic (aboriginal) people, and it may well be that our writers of Scripture knew that Phut had mingled with these. Like Kush, Phut is listed among �all the mingled people� in Ezekiel 30:5.

Diodorus Siculus (20:55) writes of Libyans dwelling on Africa�s northern coast, in cities, and friendly to Carthage, but then of the nomadic �Lyvians� of the interior, hostile to Carthage. He does not, however, describe Libyan of Carthaginian physically. Hesoid, probably a contemporary of Isaiah, writing in his �Catalogues of Women� (fragment 40A) mentions both the �boundless black-skins and the Lybians� but says that from Epaphus, son of Chronos, �sprang the dark Libyans and high souled Ethiopians,� but also the �under-ground folk and feeble-souled Ethiopians,� but also the �under-ground folk and feeble pygmies.�

Surely the more reliable early source may be Aeschylus (a writer contemporary with Ezra and Nehemiah). Who in �Suppliant Maidens� at lines 277-290 lists a group of races and compares the likeness of their women to those of the (Greek�) Danaans, among those mentioned being Libyans, Egyptians and Amazons, very likely indicating some degree of homogenization among these people. Aeschylus is relating a parody of events which transpired a thousand years before his own time: the migration of Dan from Egypt to Greece.

In this age we have a mixed race, the Berberrs, as evidence of a former White civilization in this region, although the settlements of the Phoenicians, the later Germanic invaders of Carthage, the Vandals, and then the rise of Mohammedism all did much to further confound an already mingled North African world.

Mitsraim, Kush, and Phut, the Ludim of Genesis 10:13 (not of Lud the son of Shem discussed below), and the Lubim verses (sometimes with other people): Ezekiel 2:10; 390:5; 38:5; Nahum 3:9; 2 Chronicles 12:3 and 16:8. Since Ezekiel 38 is unfulfilled, it may be clear that the Arab (meaning �mixed� see Strongs #6154, the result of which is described in Strong�s #6150) peoples descended from them will be opposed to the children of Israel (not the �Jews�) in the last days.

The Anamin of Genesis 10:13 are likely the �Anami� mentioned in an 8^th century B.C., cuneiform inscription. Naphtuhim may be a word borrowed from Egyptian meaning �people of the delta,� Pathrusim �people of the southern land.�

The Philistim, or Philistines, had dwelt in the land of Caphtor before their own migration to Palestine (an unrelated word), and Caphtor was very probably in Egypt. See Amos 9:7; Deuteronomy 2:23 and Jeremiah 47:4. Certainly the Philistines were Adamic (Zechariah 9:6), and some had surely migrated west with the children of Israel (Isaiah 11:14).

Goliath was not actually a Philistine, but rather a mercenary in their army, one of the sons of Rapha the Canaanite giant. Of which see 1 Chronicles 20:4-6, where �the giant� is in Hebrew ha-rapha, the source of the Rephaim (i.e., Genesis 14:5; 15:20; 2 Samuel 5:18; 23:13).

There also should be noted an obscure entry in Herodotus, at 2:128:

�Hence they (the Egyptians) commonly call the pyramids after Philition, a shepherd who at that time fed his flocks about the place.�

Some suppose that this may be a memory of ancient Philistines in Egypt, and the first �shepherd kings,� connected to the building of the Great Pyramid.

With Nimrod we may very well have mention of both the first Adamite tyrant, a man who would rule over his kin outside of the laws of God, and the first multi cultural �empire,� since the cities mentioned had long existed and were populated with peoples of other races. There is much evidence that the beginnings of �western� civilization appeared rather suddenly here in Mesopotamia, by which the Genesis 11 account has much creditworthiness once it is realized that this represents the beginning of the White Race, AND NOT ALL RACES.

�� Genesis 10:15-19

Genesis 10:15‑19

15: And Canaan begat Sidon his firstborn, and Heth,

16: And the Jebusite, and the Amorite, and the Girgasite,

17: And the Hivite, and the Arkite, and the Sinite,

18: And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.

19: And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

Canaan, Ham�s youngest son, was cursed by Noah. The reason why Canaan, and not Ham himself and his other sons, was cursed should be apparent reading Leviticul 20:11. Canaan was the result of Ham�s illicit behavior; warranting his special mention at Genesis 9:18. Canaan�s descendants are later found mixed with the race of Cain (Genesis 4:16-26; 15:19-21; Deuteronomy 7:1-2), who was also cursed (Genesis 4:10-15), and several races with no Biblical genealogy, indicating that they are of non-Adamic (non-white) origin.

Some of the �ites� here in Genesis 10:16-18 also may well be of non-Adamic stock, races that the Canaanites mixed with rather than races which sprung from Canaanites mixed with rather than races which sprung from Canaan. The �Hivites� may actually, in all occurrences, be a Scribal error for �Horities,� evident by comparing Genesis 36:2, 20, 30, and also the LXX at Genesis 34:2 and Joshua 9:7.

The Horites, Hurrians to the anthropologists and archaeologists today, are an Oriental race which invaded Mesopotamia at an early date. Some Horites dwelt at �Mount Hor,� to which the Edomites, the descendants of Esau, and also cursed, joined themselves. Mount Hor was later called Mount Seir, and today is known as Petra in Jordan. See Genesis 36

All of these people aforementioned may be traced to the people we call �Jews� today, although many are also among the �Arabs.� See Matthew 23:35; Luke 11:57; John 8:33-47; Romans 9:1-13; and Josephus� Antiquities 13:9:1 (13:254-58), 13:15:8 (13:395-97), 15:7:9-10 (15:253-66) and Wars 2:20:4 (2:566-68), 2:8:2 (2:119-121) and 4:4:4 (4:270-73)

Heth was a precursor to the people who were later known as Hittites, probably a pre-Adamic tribe whom Heth had settled with, and therefore named by the rest of the Adamic race. The name Sidon is found in the city in Canaan of the same name, and its environs. Seen hundred years before the Greeks first wrote of �Phoenicians,� the Canaanites of Tyre and Sidon and the rest of the coast were driven out by the children of Israel, who then inhabited those cities. The �Phoenicians� were Israelites!

�� Summary of What Has Been Presented

This concludes for this part of the study the notes by William Finck, along with some of our own appended observations.

If you have followed very closely what has been presented here, you are probably beginning to acquire a concept of how serious a problem we are facing today concerning race. As has been pointed out RACE is at the very heart of the agenda of the enemy. Additionally, by understanding our past in a greater light, we can observe more thoroughly and with better perception the process which is happening in our world today before our very eyes.

It should also be comprehended by all White People that the present race-mixing phenomena we are confronted with was designed and advocated as far back as prior to the Civil War. As a matter of fact, that is what the Civil War was all abut. But, as one can quickly observe from this lesson, its origin goes back beyond, and is linked with Genesis 3:15 in the Garden of Eden.

While we do not agree fully with Philip Jones in his book Racial Hybridity, (and he being at the opposite end of the spectrum to his brother, Stephen E. Jones), we cite, in part, a couple of passages from the chapter �The Challenge To Destroy The White Race,� on pages 215 and 217:

�One of the foremost exponents of race-mixing was David Croly (1829-1889). His book Miscegenation honestly informs us of the reasons behind the Civil War and giving Negroes �rights.� Croly admits:

�It is idle to maintain that this present (Civil) war is not a war for the Negro. It is (indeed) a war for the Negro. Not simply for his personal rights or his physical freedom...it is a war, if you please, of amalgamation, so called...a war looking, as its final fruit, to the blending of the white and black...Let it go on until...church... state...society recognize...the necessity of the fusion of the white and black.�...

�The ideal or type (of) man of the future will blend in himself all that is a passionate and emotional in the darker races, all that is imaginative and spiritual in the Asiatic races, and all that is intellectual and perceptive in the White races. He will also be composite as regards color. The purest Miscegen will be brown, with reddish cheeks, curly and waving hair, dark eyes, and a fullness and suppleness of form not now dreamed of by any individual people.�

Is this what you want for your children and grand children????