Archaeologists from Tel Aviv university, who were investigating the date when camels first appeared in Israel discovered something interesting. Here is the gist:
Now Dr. Erez Ben-Yosef and Dr. Lidar Sapir-Hen of Tel Aviv University’sDepartment of Archaeology and Near Eastern Cultures have used radiocarbon dating to pinpoint the moment when domesticated camels arrived in the southern Levant, pushing the estimate from the 12th to the 9th century BCE. The findings, published recently in the journal Tel Aviv, further emphasize the disagreements between Biblical texts and verifiable history, and define a turning point in Israel’s engagement with the rest of the world.[Finding Israel’s First Camels]
This is interesting because the Genesis mentions the camels but those events in the Genesis, according to this new evidence happened before the camels arrived on the scene. For example, among the living beings that Abraham acquired, there were sheep and cattle, male and female donkeys, male and female servants, and camels. There are further mentions of a servant going from Northwest Mesopotamia to the town of Nahor on camels, providing water and food to the camels and an explanation of why one should not eat a camel.
If camels were not present in Israel while these events supposedly happened, then how did it appear in the text? There are two possible explanations: (1) The events happened not in an earlier period, but later after the camels appeared or (2) The events happened in the earlier period, but was written down in a much later period by scribes when camels were also present and camels were back projected to earlier events.
The New York Times had an exchange with an expert who suggested this answer
“One should be careful not to rush to the conclusion that the new archaeological findings automatically deny any historical value from the biblical stories,” Dr. Mizrahi said in an email. “Rather, they established that these traditions were indeed reformulated in relatively late periods after camels had been integrated into the Near Eastern economic system. But this does not mean that these very traditions cannot capture other details that have an older historical background.”
Moreover, for anyone who grew up with Sunday school images of the Three Wise Men from the East arriving astride camels at the manger in Bethlehem, whatever uncertainties there may be of that story, at least one thing is clear: By then the camel in the service of human life was no longer an anachronism.
There was no dissenting voice here; there was no scholar arguing against the historicity of the events. Compare that with the response in The Guardian. This also has to be contrasted with the relation between another animal and another text. The Rig Veda uses the word ashva over two hundred times, and according to some, horses arrived with the invading Aryans following the decline of the Indus-Saraswati civilization. Thus the Vedic culture could have occurred only after the arrival of the Indo-European speakers to North-West India. According to Wendy Doniger in The Hindus, “No Indus horse whinnied in the night. Knowing how important horses are in the Vedas, we may deduce that there was little or no Vedic input into the civilization of the Indus Valley or, correspondingly, that there was little input from the IVC into the civilization of the Rig Veda.”
Most of this argument has been analyzed by Michel Danino and found to be suspect. Various scholars — linguists, archaeologists and historians — are proposing a higher chronology now. That debate is one with no end in sight. But will any scholar stick out his head and say that based on the evidence from Saraswati, the Vedas were composed much earlier than we thought when ashva was not around, but it may have been altered later and the ashva was added. If you do that the Wendytva proponents will be up in arms.