A PALEOLITHIC SHRINE IN THE SINAI PENINSULA?

 

Flint nodule manuports erected in the shrine on Har Karkom. Image from Emmanuel Anati.

This column originated when I accidentally ran across a picture on the internet of a shrine on Mount Har Karkom in Israel’s Sinai Desert. It was labeled Paleolithic in age and what attracted my interest was that it is centered on upright standing stones that look weirdly human. When I tracked it down it came from a book by Emmanuel Anati (2001) titled “The riddle of Mount Sinai: Archaeological discoveries at Har Karkom.”

This book presents a great deal of archeological work in this area and mentions hundreds of features and thousands of petroglyphs, unfortunately, it does not give any scientific facts so the reader has to take Anati’s conclusions on trust. For instance, Anati seems to have set the age of this shrine as Paleolithic based on the styles and shapes of a large number of stone tools located there. There is no mention of any scientific dating.

Eastern cliff of Har Karkom, site HK86B. Emmanuel Anati, Fig. 9, p. 20.

Anati’s writings, of which the book cited is only one sample, ostensibly about the archaeology of Mount Har Karkom, are actually expressing Anati’s interpretation of the facts to prove his theories about biblical truth and that this is indeed Mount Sinai. “Presuming that the Israelites travelled across the Sinai Peninsula towards Petra in a fairly straight line, a number of scholars have contemplated the possibility of Har Karkom being the biblical Mount Sinai. Following this theory, Emmanuel Anati excavated at the mountain, and discovered that it was a major Paleolithic cult centre, with the surrounding plateau covered with shrines, altars, stone circles, stone pillars, and over 40,000 rock engravings. Although Anati, on the basis of his findings, advocates the identification of Har Karkom with Mount Sinai, the peak of religious activity at the site may date to 2350-2000 BCE, and it appears to have been abandoned perhaps between 1950 and 1000 BCE. The Exodus is sometimes dated between 1600-1200 BCE. However, there is no archaeological evidence supported by scholars to maintain a date of 1600-1200 BCE. Anati instead places the Exodus, based on other archaeological evidence, between 2350 and 2000 BCE.” (Wikipedia)

View of the two "breasts," the twin summits of Har Karkom, from the Paleolithic shrine site HK 86B. Emmanuel Anati, Fig. 198, p. 176.

Now I am uninterested in whether Har Karkom is or is not Mount Sinai, but the discovery of the shrine on top of the mountain fascinates me.  “In 1992 the discovery of the Palaeolithic ‘sanctuary’ (HK86B) changed the previous assessment of Har Karkom’s cult use. The flint industry in the sanctuary belongs to a phase known in several sites at Har Karkom as ‘Karkomian,’ that is the initial phase of the Upper Paleolithic age, likely to be about 40,000 years old. This site is located on the eastern edge of the plateau, where its heights dominate the Paran Desert from above.”  (Anati 2001:16)  I cannot say that Anati does not have hard dates for any of this. I can only state that I have been unable to find any. So to repeat what I said above, Anati apparently is basing his paleolithic age for the shrine on the style of flint tools found there in large numbers. A practice that I find somewhat shaky.

Petroglyph on a nodule shaped like a resting animal. Emmanuel Anati, Fig. 193, p.171.

“Traces of Neolithic and Hellenistic cult sites have thus been found in the area of Har Karkom. Further, the discovery of the Paleolithic sanctuary HK86B provides a new temporal frame for the cult functions of this mountain. We know of no other cult sites with such a testimony: a Paleolithic sanctuary likely to be 35,000 to 40,000 years old, a Neolithic sanctuary, and over 100 BAC (Note: BAC stands for Bronze Age Culture.) cult sites, then, after a lapse of time, an Iron Age sanctuary and a Hellenistic sanctuary.” (Anati 2001:111-114) But, once again notice no sign of actual data on how these dates were assigned.

Anati uses a number of features in the landscape to back up his conclusions. “Another ceremonial trail runs from the Paran Desert to the Paleolithic sanctuary (HK68B). These various roads show a tradition of ceremonial processions while people climbed to the Har Karkom plateau.” (Anati 2001:117) Notice that this is a ‘ceremonial’ trail. If it is a ceremonial trail it must lead to somewhere that ceremonies happen.

Modified manuport, Emmanuel Anati, Fig. 192, p.171.

What immediately caused my interest in this is the use of large flint upright stones in this shrine. As can be seen in the photographs there are some that are eerily human looking. These remarkable examples of pareidolia would also be great evidence for the fringies who look for ancient aliens. “About forty flint monoliths with sinuous and provocative shapes were grouped in the ‘sanctuary’ by Paleolithic man. Some were collected locally and erected, while others derive from two different flint sources, one of which is nearly three kilometers away. Some, more than one meter high, are still standing, like silent ghosts with human forms, while others have fallen from upright positions. On the surface of this area of about four hundred metre, several flint stones of natural anthropomorphic and zoomorphic shapes have been found, along with numerous flint tools. Some have been retouched by man, modified by an Upper Paleolithic technique of flaking, picking, and etching to produce figurative details and more defined facial features.” (Anati 2001:16) Large numbers of these flint forms are manuports, having been gathered from around the mountain together as a collection at this shrine. And, as reported, some have been altered to emphasize an appearance.

 

Geoglyph near Paleolithic shrine. Emmanuel Anati. Fig. 188, p. 169.

“In a corner of this ‘sanctuary’ the paleosoil is covered by alignments of flint pebbles in non-figurative patterns.” (Anati 2001:16)

There are also geoglyphs here created, like the ones at Nazca, by removing stones to leave the soil bare, and alignments of stones as well.

“The geoglyphs of Har Karkom represent anthropomorphic and zoomorphic figures and a variety of patterns. Several details give clues to their dating. Non-figural geoglyphs in the palaeosoil of the Paleolithic sanctuary (KHK86B) seem to mark sectors in the area next to the sanctuary. Because of the quantity of Upper Paleolithic flint implements, it may be postulated that the geoglyphs belong to the same age as the sanctuary.” (Anatie 2001:114) So, once again we see that the whole dating construct is based upon the appearance of the stone tools. Anati may be correct, I really do not know, but again this seems to me to be a pretty shaky conclusion.

Anati’s main aim seems to be verification of the bible and to try to prove that Mount Har Karkom is the biblical Mount Sinai. I couldn’t care less about any of that, but am absolutely fascinated by the flint figures in and about the shrine HK86B recorded in his writings. I am really grateful he has recorded these and will let him interpret things any way he wishes. I just do not have to agree.

NOTE: Some images in this posting were retrieved from the internet with a search for public domain photographs. If any of these images are not intended to be public domain, I apologize, and will happily provide the picture credits if the owner will contact me with them. For further information on these reports you should read the original reports at the sites listed below.

REFERENCES:

Anati, Emmanuel, 2001, The riddle of Mount Sinai: Archaeological discoveries at Har Karkom, Studi Camuni Vol. 21, Valcamonica, Italy.

Wikipedia, Mount Karkom, https://en.wikipedia.org/wiki/Mount_Karkom. Accessed online 26 July 2025.