123 plex, which is supposedly ingrained in Afroasiatic languages, is identified in the religious ideas of non-Afroasiatic speakers. Such occurrences are attributed to Afroasiatic 'influence'. The author is able to find much in the Old Testament which 'looks like' a black storm god (the Flood), and in several chapters of Exodus God regularly appears in a cloud, 'giving instructions for more typically Afroasiatic sacrifices' (p. 163). In the New Testament, Jesus is an echo of the young fertilising water God who displaces the old violent black storm god. In Christian mythology, Jesus, between death and resurrection, is victorious in a conflict with Satan, and 'this corresponds to the usual Afroasiatic victory of the young hero over the rain demon' (p. 166). The influence or heritage from the Afroasiatic complex goes even further and deeper. In modern European thought the rejection of rea- son and the embracing of emotion and feelings is essentially Afroasiatic (Pascal, Kierkegaard). Freud, in particular, seems to have been most affected and what welled up in his imagination about the fatal primal horde, the Afroasiatic Borana of Ethiopia confront in reality. Baldick surmises that the Afroasiatic complex spread by diffusion after the Neo- lithic revolution.
Journal of Religion in Africa – Brill
Published: Jan 1, 1999
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