A PETROGLYPHIC RECORD OF PHARAONIC CONQUEST IN THE SINAI:

 There is a lot of activity in the rock art world in Egypt. Reports of new discoveries are seemingly coming out more frequently then ever. A recent report by Mustafa Nour El-Din, and Ludwig D. Morenz (2025) ascribed a petroglyphs panel in the Sinai Peninsula to a period of Egyptian military expansion as a record of conquest.

The conquest panel, lines marked in on photograph.  Photograph by M. Nour El-Din, drawing by E. Kiesel.

Writing for Archaeology Magazine online Dario Radley set the scene as follows. “Mustafa Nour El Din of the Aswan Inspectorate at the Egyptian Ministry of Antiquities documented the carving during a field survey. Egyptologist Ludwig Morenz of the University of Bonn led the study of the images and inscriptions. The panel shows a large figure with raised arms facing a kneeling man struck by an arrow. The wounded figure’s posture signals defeat and submission. Nearby, a boat appears carved in outline. Early Egyptian art often used boats as symbols of royal power and state presence.” (Radley 2026) A section of the panel above the boat has been battered out to remove part of the image. This likely represents another example of the instances in Egyptian history where one Pharaoh attempted to have a predecessor erased from their history.

The conquest panel close-up, lines marked in on photograph.  Photograph by M. Nour El-Din, drawing by E. Kiesel.

El Din and Morenz (2025) interpret the panel as following. “Looking at the inscription we might understand the figure of the striding man as a representation of the god Min himself, but lacking specific iconographic indications. However, we should also consider the early date from a time of developing iconograpic conventions in depicting gods in the Nile Valley as well as the cultural periphery. We cannot properly decide, whether the striding man with raised arms depicts an Egyptian ruler (but no name or title is given) or the god Min (the inscription supports that understanding, but the iconography is different from what we might expect for Min: no crown, no phallus). If the striding man would have been depicted with the red crown he can be identified as Egyptian king, but that iconographic identification remains doubtful. Considering the inscription, it does not seem impossible to understand the main figure in the scene as an image of the god Min. Furthermore, looking at the entire composition, we can assume the boat to have been associated with the Egyptian ruler, the triumphant man with god Min and the subdued and killed man with the local inhabitants.” (El Din and Morenz 2025:87) Identification of the figure with the god Min is postulated because of a nearby text carved into the cliff which reads “(God) Min, ruler of copper ore / the mining region.” (El Din and Morenz 2025:87) Whether or not the large figure is the Pharaoh or the god Min the Pharaonic presence is definitely indicated by the presence of the Egyptian style boat.

The conquest panel drawing by E. Kiesel.

This panel is likened to a propaganda poster from the government. “Researchers see the composition as a message placed in a visible location along a travel corridor. The standing victor likely represents Egyptian authority under divine protection. The kneeling figure represents local inhabitants. The imagery forms a narrative of domination linked to resource control. Such visual claims supported economic expansion and reinforced ideological control over distant zones.” (Radley 2026) In this case, the nearby copper mines.

So, is this panel a historical record, or an illustration of a myth or legend. “When looking at scenes of violence, the fundamental question of historical reality versus ideological patterns and visual staging arises, and this seems a big question deserving future research. However, the historical significance of this 5,000-year-old rock picture depicting a scene of Pharaonic dominance lies in its value as evidence of Egyptian colonization of south-western Sinai during the Proto- and Early Dynastic periods. Why did Egyptian extensions of territorial claims beyond the Nile valley happen and why so early? To answer these questions, more detailed archaeological research in this area is needed. However, thanks to the surveys conducted by Mustafa Nour El-Din, we already know some metallurgical installations for copper processing (in this area), as well as copper slag, awaiting publication. It is likely that Wadi Khamila was already an important mining area for raw materials, especially copper ore and perhaps also turquoise, during the 4th/3rd millennium BC.” (El Din and Morenz 2025:90) As the military strength of the Egyptian empire was based upon copper the explanation of this panel as marking a site of early Egyptian expansion and conquest for mineral wealth seems to make the most sense. The presence of copper ore and processing, as well as possibly turquoise, would make this an important acquisition.

NOTE: Some images in this column 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:

El-Din, Mustafa Nour and Ludwig D. Morenz, 2025, Wadi Khamila, the god Min and the beginning of Pharonic Dominance in Sinai 5000 years ago, freunde-abrahams.de. Accessed 30 January 2026.

Radley, Dario, 2026, 5,000 year old rock art in Sinai shows early Egyptian conquest and control of copper mines, 30 January 2026, Archaeology magazine online, https://archaeologymag.com. Accessed online 30 January 2026.

 

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.

A NEW ROCK ART DISCOVERY IN THE NORTHERN SINAI – AND ANOTHER DONKEY:

Petroglyph cave at Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities.

A recent discovery in the northern Sinai Peninsula of Egypt contains rock art of a style unknown throughout the rest of the Sinai. “An archaeological mission from the Tourism and Antiquities Ministry discovered an ancient cave featuring a unique and diverse collection of carvings at Wadi al-Zulma, North Sinai, the ministry announced on Saturday. The head of ministry’s Egyptian Antiquities Sector, Ayman Ashmawy, explained that the archaeological cave is located at the beginning of one of Wadi al-Zulma’s tributaries within a mountainous area of limestone that is difficult to reach – about 90 kilometers southeast of the city of al-Qantara Sharq, and 60 kilometers east of the Suez Canal.” (Al-Youm 2020) Although the team members are calling this a discovery, once again I have to point out that its location and rock art had been known by many other people.

Donkey petroglyph,
Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities.

Donkey. Internet image, public domain.

This donkey image, at Wadi al Zulma in the northern Sinai desert of Egypt, is located roughly 450 miles from the donkey at Karahan Tepe in Turkey that I wrote about previously, and it is undated as of yet. This suggests that we need to be very careful about any implications of cultural similarities, although these themes are very similar.

“The age of the cave drawings is still unknown, but Aymen Ashmawi, head of the ancient Egyptian antiquities sector at the Ministry of Antiquities explained the scenes carved inside the cave are completely different from those found in South Sinai, having a special artistic style that resembles raised relief in execution.” (Bartek 2020)

Petroglyph at Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities. This appears to be an older image of a quadruped, with a newer ostrich carved over it appropriating the front leg.

Superimposed petroglyphs at Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities.

I will go farther than Ashmawi’s statement that they “resemble raised relief in execution.” I would classify many of these petroglyphs as low reliefs. The lines are fairly deeply carved, and then the inner edge of the line is rounded off to provide a more natural looking portrayal.

Ibex petroglyph at Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities.

“The Director General of the North Sinai Antiquities and head of the archaeological mission working on the cave Hisham Hussein explained that most of the carvings are within the cave’s inner walls and depict animals such as donkeys, camels, deer, mule and mountain goats.” (Al-Youm 2020) The relatively deep carving, unlike simple scratching, suggests that the artists were there for relatively long periods of time. This allowed them to take more care in accuracy and appearance.

Quadruped petroglyph at Wadi al-Zulma, North Sinai, Egypt. Image provided by Egyptian Ministry of Antiquities.

“According to a Tourism and Antiquities Ministry statement, the cave is 15 meters deep and 20 meters high. The ceiling is made of limestone, and the cave is filled with large amounts of animal waste. Ashes found inside the cave indicate it’s continuous usage by locals as shelter, where they might have stayed with their flocks during rain or winter.” (Al-Youm 2020) Given ashes indicating continuous usage for shelter there must also be fragments of charcoal that may be radiocarbon dated, although the animal waste suggests that the stratigraphy of much of the deposit has probably been stirred up by the hoofs of livestock. Perhaps careful excavation next to a wall would yield better stratification of deposits.

Given that the team stated that the cave had been used by locals with their flocks, they certainly cannot claim credit as the first discoverers of the rock art.

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:

Al-Masry Al-Youm, 2020, Photos: Archaeologists uncover ancient cave in North Sinai, 26 April 2020, Egypt Independent, https:www.egyptindependent.com. Accessed online 27 November 2024.

Bartek, Jan, 2020, Remarkable Ancient Animal Engravings Discovered In Unknown Cave In Sinai, 1 May 2020, https://www.ancientpages.com. Accessed online 27 November 2024.