Square Holes

I read an interesting 2018 monograph* this morning by Avraham Faust about the archaeological evidence for social stratification in the Levant during the Iron Age. Faust looked at architecture, specifically houses, at dozens of archaeological sites. He divided the houses into four classes based on size, construction quality, and shared walls, and used the resulting categorization to create Lorenz curves for each site.

Interestingly, graphing the curves revealed significant social stratification for urban location – cities and large towns – but essentially none in rural villages. Faust attributes the difference to the presence of hired labor in urban areas. He also notes that this result implies that when the Biblical prophets denounced the exploitation of the poor, they were looking at what was happening in urban areas, not rural villages.

I would add in addition that this finding implies that in that society it was effectively impossible for individual households to accumulate large amounts of land. Archaeology obviously can’t reveal how closely Iron Age villages followed the laws about land and inheritance in the Torah, but we can use it to infer that whatever rules actually were followed led to farm land being distributed among a large number of households instead of just a few, and that the distribution at the level of the village was roughly equal. There were no large estates or landlords.

In contrast to my rant back in April about the misuse of Biblical archaeology, Faust’s monograph is an example of its proper application. He used archaeological methods to address an archaeological question about a culture in the past, not to try and prove or disprove anything in the Bible. The results do provide some insight into the way certain Biblical texts would have been understood by their original intended audience, however, and also give us a more precise picture of who the original intended audience of those particular passages was; that this message was aimed specifically at wealthy urban dwellers.

*Social Stratification in the Iron Age Levant. In Behind the Scenes of the Old Testament, edited by Jonathan S. Greer, John W. Hilber and John H. Walton, pp. 482-491. Baker Academic, Grand Rapids.

It has occurred to me to wonder whether it’s possible that the Hebrew word ‘rrt given in Genesis as the resting place of the Ark should be read as “Arrata” instead of “Ararat.” Although the location of the legendary land of Aratta is uncertain, the road there from Sumeria, according to an account from the 21st century BC, went through Susa and Anshan. That would probably put it somewhere in the southern part of modern Iran. If that were the case, then the Mountains of ‘rrt, where the Ark was supposed to have landed, would be best understood as the mountains that separate Arrata from Sumeria. That is, the Zagros range.

I’ve been thinking about this in connection with a previous post here about the Persian Gulf Oasis. A major flood there, in the era when it was exposed above sea level, would easily cover a vast area. (The word ‘eres, translated as “earth” in Genesis 6 is also used i many other places in Genesis, and in the rest of the Bible. In most cases, it clearly does not refer to the entire planet. That’s something that should be kept in mind, since geology has definitively ruled out a planetary flood at any point during which humans, or anything that can be recognized as a human ancestor, existed.)

The hypothetical oasis and the region around it are now beneath the waters of the Persian Gulf. However, the rising sea could not have occurred fast enough to produced a catastrophic flood. But a river flood there could be just as devastating as a river flood in any other mostly flat region. And if the rising sea had, hypothetically, been held back by a natural levee of some sort, a sudden breakthrough would likely have utterly destroyed the entire area. Either way, debris and any boats could easily have wound up at the base of the Zagros Mountains. Thus my speculation about the name ‘rrt.

Now, granted, I am not a specialist in the Ancient Near East (my master’s thesis was The Archaeological Investigation of Gardening at the Historic Railroad Station of Kearsarge, California). I do know a little, however; enough to have adopted the position of a fairly strong maximalist, as that term is used in Biblical archaeology. In other words, I consider the Biblical text to be reliable history unless and until other evidence rules it out. The opposite, or minimalist, position holds that the Bible is not reliable except when corroborated by external evidence. (These positions should be understood as the ends of a continuum, not a dichotomy.)

And let’s be clear; all I’m offering at the moment is speculation. As far as I know, there is no evidence either for or against this scenario. However, it is likely that evidence to either support or refute this speculation can be found in the geology and archaeology of the Persian Gulf, if political conditions there are ever such that research can safely be done.