According to the traditions of the Phœnicians, the Egyptians derived their civilization from them; and as the Egyptians far antedated the rise of the Phœnician nations proper, this must have meant that Egypt derived its civilization from the same country to which the Phœnicians owed their own origin.
The Phoenician sound "Aw" required 16,000 years to become the English "A," long sound.
Ga'hoe ah mak, the position of the great serpent (solar phalanx), would therefore make these Phoenician rites common to China and America at the same period of time.
6 The word Pharaoh is Phoenician for Sun King.
In China it is Me-de, and in Algonquin, Me-dah, and in Phoenician, Me-dwe.
6 Ibis, Iboi, a Phoenician word.
The fastest horse gets the inside track, hence he was called, in Phoenician, INQUA, from which the word EQUESTRIAN came to us.
13 Eden, Aden, Haden, Ah-den, Jeden, are of the same meaning in the Vedic, Phoenician and Chinese languages, and are from the Panic word Spe-a, or, rather, S'pe-a; i.e., a heavenly place on earth.14 I.e., to the east, or from his spiritual condition.15 Kerub or Kerubim, in Hebrew, signifies GRASPED AND HELD FAST.
Laws are cherubim, and so are guardian angels.16 Nod, in Phoenician, is equivalent to M'hak in Chinese.
10 Many Japanese words, Chinese words, East Indian, Central American, Algonquin and Phoenician words, are nearly identical in sound and meaning, especially as spoken by the uneducated.
Phoenicians said, Aden; the modern Hebrew, however, is sha-chag.
The Phoenician civilization is often cited as a prime example due to its extensive trade network throughout the Mediterranean Sea.
Finally I say how I use this Phoenician maternal line in Atlantis diffusion research as labeled interpretation, not as proven archaeology.
What the text says is clear enough for a who-answer: Telephassa is the Phoenician queen-mother of the Europa–Cadmus cycle.
A Phoenician royal house (the Tyre / Agenor line) sends Europa toward Crete and the Minos world.
My research interpretation treats Phoenician seafarers and the Cadmus–Europa myths as possible memory-carriers of older Atlantic or Near Eastern contact.
On this site, the Phoenicians already frames Tyre and the Phoenician world that Agenor’s house sits inside.
Who was Telephassa?Telephassa is the far-shining queen-mother of the Phoenician Agenor house in Greek myth.
How does this help Atlantis research?The Phoenician–Crete–Greece myth trail gives a labeled diffusion bridge for Cadmus–Europa memory and seafaring contact hypotheses.
The Phoenicians: Tyre / Phoenicia historical frame for Agenor’s house.
She was originally a Phoenician princess, the daughter of King Agenor and Queen Telephassa of Tyre (modern-day Lebanon) [coordinates n="33.2707" e="35.2033" z="6"].
Sources provide varying accounts of Europa's lineage, but consistently identify her as Phoenician, linked to an Argive ancestry descending from Io, the nymph beloved by Zeus who was transformed into a heifer.
Europa is typically described as the daughter of King Agenor of Tyre, a Phoenician ruler.
Baal: Baal was a key figure in Phoenician religion as well.
In the Phoenician context, Baal represented storm and fertility, similar to the Canaanite deity.
Melqart: Often identified with the city of Tyre, Melqart was a significant Phoenician god linked to kingship, the sea, and commerce.
She had a prominent position within the Phoenician pantheon and was also closely related to the Mesopotamian goddess Ishtar.
The deity Kronos, being referred to as "El" is a topic that stems from some interpretations of ancient Phoenician and broader Canaanite mythology, often derived from works by ancient historians like Philo of Byblos or Sanchuniathon, as well as interpretations of inscriptions and texts that have been uncovered in the Levant region.
Philo of Byblos was a 1st-century CE Greek writer who translated texts attributed to Sanchuniathon, an ancient Phoenician historian.
In his work, Philo tried to present the Phoenician myths in a way that was comprehensible to a Greek audience.
According to Philo, Kronos was a Phoenician deity who was also called El.
In the fragments of his work that survive through later authors, Kronos is equated with the Semitic El, a chief deity of the Canaanite and Phoenician pantheon.
In these texts, Kronos is described as a deity who performed sacrifices, founded cities, and had a connection to Phoenician myth and ritual practices that link him to the concept of "El."
Eusebius' references to Philo of Byblos include mentions of El/Kronos sacrificing his own son, which has parallels to Phoenician religious rituals.
While there are not many inscriptions that directly refer to Kronos by name in Phoenician texts, there are several that mention El, who is understood as the chief god and father of the gods in the Canaanite and Phoenician religious hierarchy.
Though these are technically Ugaritic rather than Phoenician, the religious traditions were closely connected.
Philo of Byblos: Through the fragments preserved by Eusebius, Philo equates Kronos with El and details rituals and myths that align Kronos with Phoenician and Canaanite traditions.
Ugaritic Texts: These texts, while not explicitly Phoenician, provide valuable context regarding El's role in the pantheon.
In specific Phoenician texts, the deity Kronos was referred to as “El.” Kronos was a significant deity in Phoenician mythology. The Greeks equated Kronos with their Titan, who ruled before Zeus, while the Romans later called him Saturn.
The Phoenicians, inheriting Canaanite religious traditions, also revered Mount Zaphon, mainly through their worship of Baal Zaphon ("Baal of the North").
Cultural Context: Astarte’s worship spread through Phoenician colonies, influencing other cultures, including Egypt (where she was associated with Hathor) and the Greeks.
Some scholars trace her origins to Astarte or Ishtar, brought to Greece via Phoenician trade and cultural exchange.
The spread of Phoenician trade and cultural influence likely introduced Astarte’s worship to the Greeks, where her traits were adapted into Aphrodite’s persona.
The connection of Kronos to biblical Jacob (Israel) as suggested by Phoenician tradition is an intriguing aspect of comparative mythology that hints at the syncretism and reinterpretation of ancient deities across different cultures.
The Phoenicians, known for their vast trade networks and cultural influence in the ancient Mediterranean, had a pantheon that shared similarities with both Greek and Canaanite religious traditions.
In Phoenician mythology, Kronos was a significant deity.
Kronos in Phoenician tradition, as described by Philo of Byblos (a 1st-century AD Phoenician historian whose works largely come from Sanchuniathon’s now-lost writings), was a father figure akin to the ruling deity over the world during a primordial time, just as he was in Greek tradition.
The Phoenicians were part of the greater Canaanite cultural context, sharing religious and mythological concepts with the Israelites.
In certain Phoenician texts, the deity Kronos was referred to as “El” or "Israel." This association likely comes from an ancient reinterpretation of figures and their roles in myth.
It suggests that the Phoenicians saw a parallel between their god Kronos and the biblical patriarch Jacob/Israel, particularly in terms of authority and the foundational role they played for their respective people.
The Greeks equated Phoenician gods with their own, trying to make sense of foreign deities through familiar lenses.
This conceptual similarity—being a progenitor or "father figure" of an era or people—may have led to the Phoenician association of Kronos with Israel.
Much of our knowledge of Phoenician mythology comes from Philo of Byblos, who translated and interpreted earlier Phoenician texts.
The willingness of patriarchs in the Bible to make sacrifices to establish a covenant with God could have resonated with the Phoenician understanding of Kronos’ sacrificial elements, thus facilitating this equation.
Religious Diplomacy: As the Phoenicians interacted with the Israelites, they may have found it advantageous to associate their deities with Israelite patriarchs to foster understanding or religious harmony.
Mythological Translation: The Greeks and Phoenicians had a history of translating each other’s myths into their own cultural contexts.
Sanchuniathon and Philo of Byblos: The idea that Kronos was called "Israel" comes primarily from Philo of Byblos, who is one of our main sources for Phoenician mythology.
Philo claimed to translate the works of an earlier Phoenician writer named Sanchuniathon.
However, it should be noted that Philo’s reliability is often debated among scholars, and his writings combine Phoenician myth with Hellenistic interpretations.
This blending is part of why Kronos (Greek) and El or Israel (Canaanite/Phoenician) might have been equated in Philo’s writings.
The claim that "in certain Phoenician texts, the deity Kronos was referred to as 'El' or 'Israel'" largely stems from the writings of Philo of Byblos, who, in the 1st-2nd century CE, translated and interpreted the earlier works of the Phoenician historian Sanchuniathon.
Philo of Byblos is one of the few sources who provides detailed information on Phoenician religion.
His work, Phoenician History, was supposedly derived from the original writings of Sanchuniathon, who, according to Philo, had access to older, sacred records of Phoenicia.
Philo attempted to interpret Phoenician religion in terms that would be comprehensible to Greek and Roman readers.
This often led to him equating Phoenician deities with familiar Greek gods.
In Philo's accounts, Kronos is mentioned as one of the primary gods of the Phoenicians.
The association of Kronos with "Israel" could imply that the Phoenicians viewed Kronos as having a role analogous to that of Jacob (Israel) in the Hebrew tradition—a patriarch or significant founder figure.
This name usage also indicates an effort by Philo to link the mythology of the Phoenicians with the biblical narrative, either to make sense of the interconnections between the cultures or to express a syncretic viewpoint in which the traditions shared a common foundation.
In the Canaanite tradition, "El" was not just a name but also a title, meaning "God" or "The Mighty One." It signified the supreme deity, the father figure of the gods, and was common across various Semitic cultures, including Phoenicians and Hebrews.
The use of "Israel" might have been an epithet or title reflecting a patriarchal figure in Phoenician culture, as the name "Israel" itself comes from the Hebrew root meaning "one who struggles with God" or "God prevails" (based on the biblical narrative of Jacob wrestling with an angel).
By attributing the name "Israel" to Kronos, the Phoenicians or Philo might have been emphasizing his role as a ruling patriarch—a position analogous to that of Jacob in the Israelite tradition.
In the ancient world, it was common to create parallels between deities from different cultures, especially among groups that interacted closely, like the Phoenicians, Greeks, and Israelites.
The Greeks equated Kronos with the Roman Saturn, and Philo, in turn, equated Kronos with the Phoenician El, adding the association with "Israel." This reflects the syncretic practices of identifying different cultural myths with similar archetypes to create cohesion in the ancient Mediterranean world.
The use of "Israel" might not have been a direct element of older Phoenician myth but rather an interpretive layer added to bridge different cultural understandings.
The claim that Kronos was referred to as "El" or "Israel" comes primarily from the writings of Philo of Byblos, who translated and interpreted earlier Phoenician sources.
The speaker delves into texts and sources to explore the idea that many mythological figures are based on real people and places, with a particular focus on Kronos, Judah, and the connections to Israel and the Phoenicians.
Kronos, also known as Saturn in Roman mythology, is equated with Jacob (Israel) in Phoenician tradition.
The Phoenicians referred to Kronos as "Israel," connecting him to biblical Jacob.
The Phoenicians called Kronos "El," which aligns with Israel's connection to Jacob.
Phoenician Influence: Europa’s myth is tied to Phoenician origins, with implications of transatlantic crossings.
In both the Hebrew Bible (Tanakh) and the Old Testament, deities like Baal, Asherah, Molech, and others are mentioned, especially in relation to the neighboring cultures of Israel, such as the Canaanites and Phoenicians.
Phoenician texts keep the title Baal Zaphon / Baal-zephon.
That is the same seafarer role as Phoenician Baal Zaphon.
Phoenician seafarers added rituals for safe winds before voyages.
Kothar-wa-Khasis builds Baal’s house “in the midst of the high places of Sapanu.” The Phoenician title Baal Zaphon means “Baal of (Mount) Zaphon / the North.” It covers storm, fertility, and seafaring protection.
In Phoenician belief systems, the significance of high mountains like Hermon was related to their use as places of ascent.
The Phoenicians often venerated deities such as Baal, and high places like Hermon were dedicated to various deities for ritual observances, including sacrifices and oracular rites.
The Phoenicians and Canaanites associated Hermon with Baal, a major deity in their pantheon.
Atlantis may have been a fabulous land, but the Phoenicians or Canaanites had a knowledge of a country beyond the sea.
The Phoenician sailors began to strike out beyond the Pillars of Hercules.
It has been customary to assume that the Bronze Age was due to the Phœnicians, but of late the highest authorities have taken issue with this opinion.
73) gives the following reasons why the Phœnicians could not have been the authors of the Bronze Age: First, the ornamentation is different.
In the next place, the form of burial is different in the Bronze Age from that of the Phœnicians.
"In the third place, the Phœnicians, so far as we know them, were well acquainted with the use of iron; in Homer we find the warriors already armed with iron weapons, and the tools used in preparing the materials for Solomon's Temple were of this metal."
383.) He says, "It seems surprising that the nearest neighbors of the Phœnicians--the Greeks, the Egyptians, the Etruscans, and the Romans--should have manufactured plumbiferous bronzes, while the Phœnicians carried to the people of the North only pure bronzes without the alloy of lead.
If the civilized people of the Mediterranean added lead to their bronzes, it can scarcely be doubted that the calculating Phœnicians would have done as much, and, at least, with distant and half-civilized tribes, have replaced the more costly tin by the cheaper metal.
On the whole, then, I consider that the first knowledge of bronze may have been conveyed to the populations of the period tinder review not only by the Phœnicians, but by other civilized people dwelling more to the south-east."
"The Phœnicians certainly knew the use of iron, and it can scarcely be conceived why they should have excluded it from their commerce on the Scandinavian coasts.
The Etruscans, moreover, were acquainted with the use of iron as well as the Phœnicians, and it has already been seen that the composition of their bronzes is different, since it contains lead, which is entirely a stranger to our bronze epoch.
We must look, then, beyond both the Etruscans and Phœnicians in attempting to identify the commerce of the Bronze Age of our palafittes.
It will be the province of the historian to inquire whether, exclusive of Phœnicians and Carthaginians, there may not have been some maritime and commercial people who carried on a traffic through the ports of Liguria with the populations of the age of bronze of the lakes of Italy before the discovery of iron.
We may remark, in passing, that there is nothing to prove that the Phœnicians were the first navigators.
If such a commerce really existed before the time of the Phœnicians, it would not be limited to the southern slope of the Alps; it would have extended also to the people of the age of bronze in Switzerland.
For the merchants of the Bronze Age we must look beyond even the Tokhari, who were contemporaries of the Phœnicians.
And as this commerce could not, as we have seen, have been carried on by the Romans, Greeks, Etruscans, or Phœnicians, because their civilizations flourished during the Iron Age, to which this age of bronze was anterior, where then are we to look for a great maritime and commercial people, who carried vast quantities of copper, tin, and bronze (unalloyed by the lead of the south of Europe) to Denmark, Norway, Sweden, Ireland, England, France, Spain, Switzerland, and Italy?
We shall find, as we proceed, that the Phœnicians were unquestionably identified with Atlantis, and that it was probably from Atlantis they derived their god Baal, or Bel, or El, whose name crops out in the Bel of the Babylonians, the Elohim, and the Beelzebub of the Jews, and the Allah of the Arabians, And we find that this great deity, whose worship extended so widely among the Mediterranean races, was known and adored also upon the northern and western coasts of Europe.
If the bronze implements of Europe had been derived from the Phœnicians, Greeks, Etruscans, or Romans, the nearer we approached the site of those nations the greater should be the number of bronze weapons we would find; but the reverse is the case.
yet been obtained: we can trace it back from nation to nation, and form to form, until we reach the Egyptians, and the archaic forms of the Phœnicians, Hebrews, and Cushites, but.
"According to the Phœnicians, the art of writing was invented by Taautus, or Taut, 'whom the Egyptians call Thouth,' and the Egyptians said it was invented by Thouth, or Thoth, otherwise called 'the first Hermes,' in which we clearly see that both the Phœnicians and Egyptians referred the invention to a period older than their own separate political existence, and to an older nation, from which both peoples received it." (Baldwin's "Prehistoric Nations," p.
The Greeks added to the ancient alphabet the upsilon, shaped like our V or Y, the two forms being used at first indifferently: they added the X sign; they converted the t of the Phœnicians into th, or theta; z and s into signs for double consonants; they turned the Phœnician y (yod) into i (iota).
The letters, then, which we owe to the Phœnicians, are A, B, C, D, E, H, I, K, L, M, N, O, P, Q, R, S, T, Z.
When the emblems--which were probably first intended for religious inscriptions, where they could be slowly and carefully elaborated--were placed in the hands of a busy, active, commercial people, such as were the Atlanteans, and afterward the Phœnicians, men with whom time was valuable, the natural tendency would be to simplify and condense them; and when the original meaning of the picture was lost, they would naturally slur it, as we find in the letters pp and x of the Maya alphabet, where the figure of the human face remains only in rude lines.
Now it is known that the Phœnicians wrote from right to left, and just as we in writing from left to right slope our letters to the right, so did the Phœnicians slope their letters to the left.
We have seen in the table of alphabets that in every language, from our own day to the time of the Phœnicians, o has been represented by a circle or a circle within a circle.
Now where did the Phœnicians get it?
The Samaritan makes it ; the old Hebrew ; the Moab stone inscription gives it ; the later Phœnicians simplified the archaic form still further, until it became ; then it passed into : the archaic Greek form is ; the later Greeks made , from which it passed into the present form, N.
The Carthaginian Phœnicians gave it more of a rounded form, thus, .
It would, therefore, appear that after the Maya alphabet passed to the Phœnicians they added two new signs for the letters d and r; and it is a singular fact that their poverty of invention seems to have been such that they used to express both d and r, the same sign, with very little modification, which they had already obtained from the Maya alphabet as the symbol for b.
It would appear as if both the Phœnicians and Egyptians drew their alphabet from a common source, of which the Maya is a survival, but did not borrow from one another.
All this proves that the similarities in question did not come from Phœnicians having accidentally visited the shores of America, but that we have before us the origin, the source, the very matrix in which the Phœnician alphabet was formed.
The Hebrews are a branch of the great family of which that powerful commercial race, the Phœnicians, who were the merchants of the world fifteen hundred years before the time of Christ, were a part.