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Aaiha
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The Aaiha Hypothesis is a theory suggesting that there is a large

Neolithic revolution, Emmer wheat and barley domestication events and recorded variously as the “Garden of the gods (Sumerian paradise)” or “Garden of Eden
” in various subjective ancient texts.

The hypothesis was first suggested by exploration geologist Christian O'Brien in 1983 who called the location Achaia in his first book The Megalithic Odyssey. One peer review from John Barnatt marginalized O'Brien's later work with academia.[1] Edward F. Malkowski has recently discussed O'Brien's theories in 2006 in his book "The Spiritual Technology of Ancient Egypt", noting "O'Brien's book, The Genius of the Few, received little notice. A few scholars, however, including the British Museum Sumerian expert Irving Finkel, praised it. In 1996, British author Andrew Collins expounded on O'Brien's work in From the Ashes of Angels. He goes on to mention that "When these tablets, now stored at the University of Philadelphia museum, were first translated, they were believed to be a Sumerian creation myth, and the personalities depicted in the epic stories were interpreted as gods. According to exploration geologist and historian Christian O'Brien (1915-2001), however, this religious interpretation was a product of preconceived notions; according to his analysis, it has had 'disastrous results for the truth'."[2]

The hypothesis is being updated and expanded to make various reliable geographical, archaeological and mythological suggestions in order to promote further investigation and research of the

ancestor worship of the people who lived in Aaiha was the inspiration for numerous religions and myths
.

The

political instability has prevented virtually any substantial investigation over the last century. Full photographic (and unreleased video) records [1] are still subject to copyright problems after being unsuccessful in securing their release into the public domain
.

Introduction

2009 Survey of Aaiha

In November 2009, along with

Aaiha plain in the Beqaa Valley where key events of the Neolithic Revolution are suggested to have been centered, 8 kilometres (5.0 mi) north of Mount Hermon. There are also significant remains of an ancient 600,000,000 US gallons (2.3×109 L) reservoir to the west of Kfar Qour that links to the ancient watercourse and was shown to the survey team by the council leader of Rashaya, Kamal El-Sahili
.

Eden in Lebanon

The prophet Ezekiel mentions that the trees in the Garden of Eden come from Lebanon (Ezekiel 31:15–18). Based on an analysis of this chapter, Terje Stordalen has suggested "an apparent identification of Eden and Lebanon in Ezekiel 31" and symbolical relationships between Eden and Lebanon.[4] John Pairman Brown wrote "it appears that the Lebanon is an alternative placement in Phoenician myth (as in Ez 28,13, III.48) of the Garden of Eden".[5] and Paul Swarup also discusses connections between paradise, the garden of Eden and the forests of Lebanon (possibly used symbolically) within prophetic writings.[6]

Geography of Aaiha

Underground river to the
Hasbani, the chasm of the Abzu

During the 2009 survey, the Lebanese

Hasbani river to the southwest. A similar phenomenon was noted in 1856 by Edward Robinson (scholar) during a visit to the location where he surveyed the smaller southwest fountain and compared it to the myth in Josephus about the Chaff of Phiala
.

Aaiha (or Aiha) is a

Syrian border, approximately halfway between Rashaya and Kfar Qouq.[9]

The village sits ca. 3,750 feet (1,140 m) above sea level and the small population is predominantly

AD but only the western part remained when visited, located on the top of a hill overlooking the plain.[18][19] It was constructed of blue limestone with an entrance opening facing east and a sideways bearing of 78°30'. It has a cornice and base with Roman features in the Corinthian style and a frieze of the same style was laid nearby at the time of the survey. A stone with a Greek inscription was found built into the western wall. The structure measures 37.6 feet (11.5 m) wide by at least 47.15 feet (14.37 m) long with an entrance to vaults underneath. A column found nearby measured 3.2 feet (0.98 m) in diameter.[19]

The village is situated on a ridge next to Aaiha plain, Aaiha lake or Aaiha temporary wetland, which forms a near perfect circlular shape, approximately 2 miles (3.2 km) in

Trachonitis.[21] He threw chaff into Phiala and found it was carried by the waters to Panium (modern Banias), previously thought to be the origin of the Jordan river.[22]
Josephus writes:

Edward Robinson commented that this story would appear still current in respect to this chasm and underground stream leading to the Hasbani.[9] Some neolithic flints have been recovered in this area, in the hills 3 kilometres (1.9 mi) north of Rashaya.[23]

Kfar Qouq - The Pottery Place

Kfar Qouq (and variations of spelling) is a village in

Syrian border, approximately halfway between Jezzine and Damascus.[24]

The population of the hillside village is predominantly

inscription on a doorway, the public fountain and a large reservoir which he noted "exhibits traces of antiquity". The name of the village means "the pottery place" in Aramaic and has also been known as Kfar Quq Al-Debs in relation to molasses and grape production in the area. Kfar Qouq also been associated with King Qouq, a ruler in ancient times.[30] The local highway was targeted in the 2006 Lebanon War between Hezbollah and Israel.[31]

Limestone White Ware - the first prototype pottery

The Aaiha hypothesis suggests the first prototype of pottery could have developed using pyrotechnology to create

basketry on the exterior of some vessels suggest that some were shaped into large basket shapes.[35] It is likely these larger vessels were mainly used for dry goods storage.[33] Some of the White Ware vessels found were decorated with incisions and stripes of red ochre.[34][36] Other uses of this material included plastering of skulls and as a floor or wall covering.[37] Some lime plaster floors were also painted red, and a few were found with designs imprinted on them.[38]

White Ware was commonly found in

Dark Faced Burnished Ware, the first real pottery, came as a development from this limestone prototype.[43][43]

Archaeology of Aaiha

The

archaeological sites aged between 14000 and 5700 BP.[42]

ASPRO stands for the "Atlas des sites Prochaine-Orient" (Atlas of Near East archaeological sites), a

Oliver Aurenche
.

The periods, cultures, features and date ranges of the ASPRO chronology are shown below:

ASPRO Period Names Dates
Period 1
Zarzian
final		 12000-10300 BP or 12000-10200 cal. BCE
Period 2 Protoneolithic,
Harifian
 10300-9600 BP or 10200-8800 cal. BCE
Period 3 Pre-Pottery Neolithic B (PPNB), PPNB ancien 9600-8000 BP or 8800-7600 cal. BCE
Period 4 Pre-Pottery Neolithic B (PPNB), PPNB moyen 8000-8600 BP or 7600-6900 cal. BCE
Period 5 Dark Faced Burnished Ware (
Çatal Hüyük, Umm Dabaghiyah, Sotto, Proto-Hassuna, Ubaid
0		 8000-7600 BP or 6900-6400 cal. BCE
Period 6
Halaf, Ubaid
1		 7600-7000 BP or 6400-5800 cal. BCE
Period 7
Halaf final, Ubaid
2		 7000-6500 BP or 5800-5400 cal. BCE
Period 8 Pottery Neolithic B (PNB), Ubaid 3 6500-6100 BP or 5400-5000 cal. BCE
Period 9 Ubaid 4 6100-5700 BP or 5000-4500 cal. BCE
The Stone Age
↑ before Homo (Pliocene)

Paleolithic

Lower Paleolithic
Early Stone Age
Homo
Control of fire
Stone tools
Middle Paleolithic
Middle Stone Age
Homo neanderthalensis
Homo sapiens
Recent African origin of modern humans
Later Stone Age
Origin of the domestic dog

Epipalaeolithic

Natufian

Mesolithic

Microliths, Bow and Arrows, Canoes
Tahunian
Heavy Neolithic
Shepherd Neolithic
Trihedral Neolithic
Pre-Pottery Neolithic

Neolithic

Neolithic Revolution
Domestication
Khiamian culture
Pottery Neolithic
Pottery
↓ Chalcolithic

The Aaiha hypothesis suggests that the founders and inhabitants of the settlement at Aaiha were the

industries. It further suggests that these Heavy Neolithic axes, picks and adzes were used for tree felling and timber work. Likely for forested, high altitude sites to develop sedentary agricultural settlements. The Aaiha hypothesis further links the Qaraoun culture to the Sultanian PPNA famously discovered at Jericho in the 1950s excavations by Kathleen Kenyon. It is suggested that the Trihedral Neolithic flints found in Lebanon were the "rock mauls", suggested to have been required to build the massive stoneworks of this era such as the 600m rock cut ditch at Jericho, the Wall of Jericho, Tower of Jericho and with the rock cut watercourse ruins at Aaiha
.

Qaraoun culture

The Qaraoun culture is a culture of the

Gigantolithic or Heavy Neolithic flint tool industry of this culture was recognized as Neolithic by Henri Fleisch and confirmed by A. Rust and Dorothy Garrod.[45]

Qaraoun II

Qaraoun II is the type site of the Neolithic Qaraoun culture in the Beqaa valley. It is located on top of a gorge on the right of the river. A large area of the site is now completely destroyed but a large collection of flints was collected by workers and examined by Jacques Cauvin and Marie-Claire Cauvin. The collection includes a full range of Heavy Neolithic material with oval, almond shaped and rectangular axes, trapezoidal and rectangular chisels, thick discoid, side and end scrapers on large blades, picks and burins and a full range of cores. The Cauvins suggested the material had similarities to the Neolithic moyen assemblage from Byblos and Andrew Moore theorized that Heavy Neolithic stations such as this were used during earlier and later periods.[23] James Mellaart suggested the Heavy Neolithic industry of the culture dated to a period before the Pottery Neolithic at Byblos (10600 to 6900 BCE according to the ASPRO chronology).[46]

Heavy and Trihedral Neolithic

Heavy Neolithic (alternatively, Gigantolithic) is a style of large

Khallet Hamra and Douwara.[23]

The term "Heavy Neolithic" was translated by Lorraine Copeland and Peter J. Wescombe from Henri Fleisch's term "gros Neolithique", suggested by Dorothy Garrod for adoption to describe a particular flint industry that was identified at sites near Qaraoun in the Beqaa Valley.[47] The industry was also termed "Gigantolithic" and confirmed as Neolithic by A. Rust and Dorothy Garrod.

The industry was initially mistaken for

Campignian.[51]

The industry has been found at surface stations in the Beqaa Valley and on the seaward side of the mountains. Heavy Neolithic sites were found near sources of

orange slices, thick and crested blades, discoid, cylindrical, pyramidal or Levallois cores. It has been likened to the Campignian industry.[23]

Trihedral Neolithic is a name given by archaeologists to a style (or

flint tools from the archaeological site of Joub Jannine II in the Beqaa Valley, Lebanon.[52] The style appears to represent a highly specialized Neolithic industry. Little comment has been made of this industry.[44]

Orange slice - An early sickle blade element with inverse, discontinuous retouch on each side, not denticulated. Found at Habarjer III. Grey or black flint, patinates to white.

Orange slice is an early

Qaraoun I and II, Kefraya, and Beı'dar Chamou't.[54]

pressure flaking. Somewhat narrower at the base suggesting a haft. Polished at the extreme point. Found on land of the Lebanese Evangelical School for Girls in the Patriarchate area of Beirut, Lebanon
.

A Canaanean blade is an

arrowheads. The same technology was used during the later Chalcolithic period in the production of broad sickle blade elements for harvesting of crops.[44]

Neolithic hoes at Kaukaba and their relationship to Enlil, creator in the Song of the hoe

Kaukaba, Kaukabet El-Arab or Kaukaba Station is a

arrowheads. Prominent artefacts found included a series of flint picks with heavily worn points due to extremely heavy usage. Fragments of agricultural tools such as basalt hoes have been found with very slight dating suggesting the 6th millennium or earlier. Flints were not knapped on site and the centre of the hoe production has not yet been found.[57][58][59]

The

Duranki, the cosmic Nippur or 'Garden of the Gods
'.

"Not only did the lord make the world appear in its correct form, the lord who never changes the destinies which he determines – Enlil – who will make the human seed of the Land come forth from the earth – and not only did he hasten to separate heaven from earth, and hasten to separate earth from heaven, but, in order to make it possible for humans to grow in "where flesh came forth" [the name of a cosmic location], he first raised the axis of the world at

Dur-an-ki.[60]

The myth continues with a description of Enlil creating daylight with his hoe; he goes on to praise its construction and creation.

The nearby sites: Jericho, Tell Aswad, Tell Ramad, Iraq ed-Dubb and Labweh

The Tower of Jericho, currently suggested as the world's tallest structure between 8000 and 2650 BC. Could the structures in Aaiha have been taller?

BCE.[61][62] Peter Akkermans and Glenn Schwatrz suggested on this evidence that Tell Aswad shows "the earliest systematic exploitation of domesticated cereals (emmer wheat) c. 9000-8500 BC". They suggest that the arrival of domesticated grain came from somewhere in the vicinity of "the basaltic highlands of the Jawlan (Golan) and Hawran".[63] The claim is based on the discovery of enlarged grains, absences of wild grains and on the presumption that the site was beyond the usual habitat of the wild variety of emmer wheat. The earliest postulated evidence for einkorn wheat at Jericho was not dated until at least five hundred years later than Aswad's emmer.[64]
origin of agriculture.[66]

pigs) were not found until the sixth millennium at Tell Ramad. Evidenced by arguments such as those by Maria Hopf regarding cultivated emmer and barley at Jericho, along with the earliest emmer suggested by Willem van Zeist at Tell Aswad, Hole concluded that "close attention should be paid in future investigations to the western margins of the Euphrates basin, perhaps as far south as the Arabian Peninsula, especially where wadis carrying Pleistocene rainfall runoff flowed."[67]

Archaeobotany - Emmer and Barley domestication event location

Wild emmer (Triticum dicoccoides) was first identified from samples collected amongst wild barley (Hordeum spontaneum) by Theodor Koyschy in Rashaya in 1879. The earliest cultivated Emmer wheat (Triticum dicoccum) (pictured) was found at nearby Tell Aswad and analyzed by Willem van Zeist

Emmer
Graham Wilcox et al write "Wild emmer wheat was recognized in 1873 by Fredrich August Körnicke, a German Agro-Botanist, in the herbarium of the National Museum of Vienna.[68] He found it among the specimiens of wild barley (Hordeum spontaneum) that were collected by the botanist Theodor Koyschy in 1855 in Rashaya on the northwestern slope of Mount Hermon.[69] Körnicke described this plant specimen in 1889 as wild emmer wheat (Triticum vulgare var dicoccoides).[68] He also recognized that this plant is the wild progenitor 'prototype' of cultivated wheat".[70] Concluding "Archaeobotanical studies strongly suggest that wild emmer was possibly twice and independently taken into cultivation: (1) in the southern Levant and (2) in the northern Levant."[71][72][73] Wilcox writes that "According to Feldman and Kislev, the hybridization could have occurred in the vicinity of Mount Hermon and the catchment area of the Jordan River because of the larger morphological, phenological, biochemical and molecular variation of wild emmer from southeastern Turkey, northern Iraq or southwestern Iran."[74][75]

Mordechai Kislev and Moshe Feldman suggested that wild emmer evolved around three to five hundred thousand years ago in the vicinity of

Ras Shamra and Bouqras in the north.[76]

Luo et al suggested that emmer was domesticated in the

Karacadag area in 2007 following restriction fragment length polymorphism (RFLP) analysis from 131 sites. Alternative views have been raised that it was also domesticated independently in the southern Levant. Various other scholars have supported the theory that genetic testing methods may indicate a choice of monophyletic (single site), diphyletic (two site) or polyphyletic (multi-site) origins of domesticated emmer.[77]

Barley

Following the work of

alleles in barley, Badr et al concluded that cultivated barley had a single origin through analysis of neighbor-joining clustering, based on distance among amplified fragment length polymorphism genotypes. Peter Morrell and Michael Clegg have argued for two domestication events for this founder crop.[78][79][80]

Mythology of Aaiha

Ancestor worship in ancient Sumer

The sun god is only modestly mentioned in Sumerian mythology with one of the notable exceptions being the

Utu, because of his connection with the cedar mountain. Gilgamesh and his father, Lugalbanda were kings of the first dynasty of Uruk, a lineage that Jeffrey H. Tigay suggested could be traced back to Utu himself. He further suggested that Lugalbanda's association with the sun-god in the Old Babylonian version of the epic strengthened "the impression that at one point in the history of the tradition the sun-god was also invoked as an ancestor".[81]

Myths recording Aaiha

Miscellaneous Babylonian Inscriptions
LC Class
PJ3711 .Y34 1983

Miscellaneous Babylonian Inscriptions is a

mythology book written by George Aaron Barton.[82]

It was first published by

University of Pennsylvania Museum of Archaeology and Anthropology excavations at the temple library at Nippur.[83] Many of the texts are extremely archaic, especially the Barton Cylinder, which Samuel Noah Kramer suggested may date as early as 2500 BC.[84] A more modern dating by Joan Goodrick Westenholz has suggested the cylinder dates to around 2400 BC.[85]

Contents

Some of the myths contained in the book suggested to record details of the Aaiha settlement are shown below:

Modern title Museum number Barton's title
Debate between sheep and grain 14,005 A Creation Myth
Barton Cylinder 8,383 The oldest religious text from Babylonia
Enlil and Ninlil 9,205 Enlil and Ninlil
Self-praise of Shulgi (Shulgi D) 11,065 A hymn to Dungi
Old Babylonian oracle 8,322 An Old Babylonian oracle
Kesh temple hymn 8,384 Fragment of the so-called "Liturgy to Nintud"
Debate between Winter and Summer 8,310 Hymn to Ibbi-Sin
Hymn to Enlil 8,317 An excerpt from an exorcism
Lament for Ur 19,751, 2,204, 2,270 & 2,302 A prayer for the city of Ur

Kesh temple hymn

In the Kesh temple hymn, the first recorded description (c. 2600 BC) of a domain of the gods is a garden The four corners of heaven became green for Enlil like a garden."[60] In an earlier translation of this myth by George Aaron Barton in Miscellaneous Babylonian Inscriptions he considered it to read "In hursag the garden of the gods were green."[82]

Atrahasis

Cuneiform tablet with the Atra-Hasis Epic in the British Museum

Sumerian paradise is described as a garden in the myth of

Annanuki).[86]

When the gods, like man. Bore the labour, carried the load. The gods' load was great, the toil greivous, the trouble excessive. The great Annanuki, the Seven, Were making the Igigu undertake the toil.[87]

The Igigi then rebel against the dictatorship of Enlil, setting fire to their tools and surrounding Enlil's great house by night. On hearing that toil on the irrigation channel is the reason for the disquiet, the Annanuki council decide to create man to carry out agricultural labour.[87]

Debate between sheep and grain

Another Sumerian creation myth, the Debate between sheep and grain opens with a location "the hill of heaven and earth", and describes various agricultural developments in a pastoral setting. This is discussed by Edward Chiera as "not a poetical name for the earth, but the dwelling place of the gods, situated at the point where the heavens rest upon the earth. It is there that mankind had their first habitat, and there the Babylonian Garden of Eden is to be placed."[88] The Sumerian word Edin, means "steppe" or "plain",[89] so modern scholarship has abandoned the use of the phrase "Babylonian Garden of Eden" as it has become clear the "Garden of Eden" was a later concept.

Epic of Gilgamesh

The Epic of Gilgamesh describes Gilgamesh travelling to a wondrous garden of the gods that is the source of a river, next to a mountain covered in cedars, and references a "plant of life". In the myth, paradise is identified as the place where the deified Sumerian hero of the flood, Utnapishtim (Ziusudra), was taken by the gods to live forever. Once in the garden of the gods, Gilgamesh finds all sorts of precious stones, similar to Genesis 2:12:

There was a garden of the gods: all round him stood bushes bearing gems ... fruit of carnelian with the vine hanging from it, beautiful to look at; lapis lazuli leaves hung thick with fruit, sweet to see ... rare stones, agate and pearls from out the sea.[90]

Song of the hoe

The

Annanuki spreading outward from the original garden of the gods. It also mentions the Abzu being built in Eridu.[60]

Hymn to Enlil

A Hymn to Enlil praises the leader of the Sumerian pantheon in the following terms:

You founded it in the

Dur-an-ki, in the middle of the four quarters of the earth. Its soil is the life of the Land, and the life of all the foreign countries. Its brickwork is red gold, its foundation is lapis lazuli. You made it glisten on high.[91]

Dilmun as the Aaiha plain

Sumerian paradise has sometimes been associated with

Kur (mountain) and this is particularly problematic as Bahrain is very flat, having a highest prominence of only 134 metres (440 ft) elevation.[92] Also, in the early epic Enmerkar and the Lord of Aratta, the construction of the ziggurats in Uruk and Eridu are described as taking place in a world "before Dilmun had yet been settled". In 1987, Theresa Howard-Carter realized that the locations in this area possess no archaeological evidence of a settlement dating 3300-2300 BC. She proposed that Dilmun could have existed in different eras and the one of this era might be a still unidentified tell.[94][95] Thorkild Jacobsen's translation of the Eridu Genesis calls it "Mount Dilmun" which he locates as a "faraway, half-mythical place".[96]

Garden of the gods (Sumerian paradise) - physical features on the ground

Cedars of Lebanon in the forest of the cedars of God, connected by some scholars to the Garden of the gods.

Reservoir, Watercourse, Great house site, Granary (temple) site, hut circles, Northeast chasm, Southwest chasm.

Mount Hermon

In tablet nine of the standard version of the Epic of Gilgamesh, Gilgamesh travels to the garden of the gods through the Cedar Forest and the depths of Mashu, a comparable location in Sumerian version is the "Mountain of cedar-felling".[97][98][99] Little description remains of the "jewelled garden" of Gilgamesh because twenty four lines of the myth were damaged and could not be translated at that point in the text.[100]

The name of the mountain is Mashu. As he arrives at the mountain of Mashu, Which every day keeps watch over the rising and setting of the sun, Whose peakes reach as high as the "banks of heaven," and whose breast reaches down to the netherworld, The scorpion-people keep watch at its gate.[98]

Bohl has highlighted that the word Mashu in Sumerian means "twins". Jensen and Zimmern thought it to be the geographical location between

Cedars of Lebanon (pictured) in the forest of the Cedars of God
and the garden of the gods. The location of garden of the gods is close to the forest, which is described in the line:

Saria (Sirion / Mount Hermon) and Lebanon tremble at the felling of the cedars.[103][104]

John Day noted that Mount Hermon is the "highest and grandest of the mountains in the area, indeed in the whole of Palestine" at 2,814 metres (9,232 ft) elevation considering it the most likely to contrast with the

Cedar of Lebanon mentioned by Ezekiel (Ezekiel 31:15–18), but a sacred place invaded by an arrogant and presumptuous human, trying to take the position of the gods, from where he is banished to hell.[103]

In the

Annanuki including Enki, Nanse, Bau. Different parts of the temple are described along with its furnishings and the cylinder concludes with a hymn of praise to it.[110]

Lines 738 to 758 describes the house being finished with "kohl" and a type of plaster from the "edin" canal:

"The fearsomeness of the E-ninnu covers all the lands like a garment. The house! It is founded by An on refined

Annunaki gods place of rendering judgments, from its ...... words of prayer can be heard, its food supply is the abundance of the gods, its standards erected around the house are the Anzu bird (pictured) spreading its wings over the bright mountain. E-ninnu´s clay plaster, harmoniously blended clay taken from the Edin canal, has been chosen by Lord Nin-jirsu with his holy heart, and was painted by Gudea with the splendors of heaven as if kohl were being poured all over it."[111]

Thorkild Jacobsen considered this "Idedin" canal meant an as yet unidentified "Desert Canal", which he considered "probably refers to an abandoned canal bed that had filled with the characteristic purplish dune sand still seen in southern Iraq."[96][96]

An Eden Project - The hypothesis suggests that we should build one of these in Aaiha, Lebanon and turn it into an eco-archaeological park, channel the Jordan waters properly and equally for all people in the surrounding area, create peace in the middle east, show the origin of Christianity, Judaism and Islam and start a new universal church to honor the achievements of mankind.

Concluding remarks

Billions of people believe in a fictional God or Gods and humankind has become distracted from our human origins by other values. A correct and full understanding of our past is essential for our future. The information and suggestions here are for informational and further research purposes and liable to change. The purpose of this hypothesis is to attract further investigation, interest, commercial sponsorship, support and whatever it takes to save some highly notable and clearly visible features in Aaiha from being demolished for urbanization. Preparation to bring this to the correct Directorate General of Antiquities, Museum of Lebanese Prehistory and UNESCO attention is being made and any support, suggestions or criticism is welcome.

Key contact list

References

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External links

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