Figura 1: *Kertu, a domadora dos animais, de que derivou *Kartumisha e depois Artemis era uma variante de Britomartis, a deus mãe dos cretenses. (Corpus of the Minoan and Mycenaean Seals).
Diodorus Siculus claimed that Eteocretans were the first people of Crete, born from the soil, and that their first king was Cres, who made many great discoveries and cultivated civilisation with the aid of metallurgy.
Nor unto them
Was any Ares god, nor Kydoimos,
Nor Zeus, the king of gods, nor Kronos, nor
Poseidon then, but only Kypris queen...
Whom they with holy gifts were wont to appease,
With painted images of living things,
With costly unguents of rich fragrancy,
With gentle sacrifice of taintless myrr,
Wit redolent fumes of frankincense, of old
Pouring libations out upon the ground
Of yellow honey; not then with unmixed blood
Of many bulls was ever an altar stained;
But among men 'twas sacriledge most vile
To reave of life and eat the goodly limbs.
(Fragment 128, The Fragments of Empedocles, Translated into English verse by William Ellery Leonard.)
Figura 2: Kartu, a Sr.ª do Monte da aurora, guardada pelos leões da Deusa Mãe.
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Figura 3: Marfim sírio com um guerreiro cretense!
The name "Greece" comes from the Latin "Graecia" which in turn comes from the Greek word "Grai-koi", the original name of the people living in Dodona. However, even back then the word was used to describe all people living in Greece. The original Greek name was, and still is "Hellas" the land of the Helens. -- [1]
At Dodona, the most famous sanctuary of the oak in Greece, the temple there was dedicated to Zeus and the oracle there was the oracle of Zeus. In Ireland, Druid priests removed mistletoe with golden knives from the branches of a sacred oak at a winter ceremony. The classical explanation for this association is perhaps the most plausible. Before man learned to raise wheat, the staple was flour ground from acorns. Hence, Zeus, or Jupiter as the Romans called him, was originally the god of acorns, prayed to for a bountiful harvest to get through the long winter.
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Later, when man raised wheat and needed rain, it was natural to assume that the same god who made the acorns fall, could also make rain fall. -- [2]
Graikoi < Gariskau-u < Karhiku-(l)u < *Kur-a-kikus => Pelásgicos.
Pelásgicos • adj. relativo aos Pelasgos ou à sua época. < Pelasgos • (< Lat. Pelasgos), s. m. pl. primitivos habitantes que ocuparam a Grécia e outras regiões.
Pélago < • (< Lat. pelagu < Gr. pélagos), s. m. profundidade do mar;• mar alto;• abismo;
Não só é tentadora como inevitável esta inferência linguística. Se os pelágicos correspondiam ao fundo étnico anterior às invasões helénicas das ilhas do mar Egeu natural seria que estes proto gregos correspondessem a uma cultura tipicamente mediterrânea culturalmente muito mais avançada do que a dos invasores helenos. Ora esta cultura neolítica, especificamente mediterrânica, estendia-se de Malta à Sardenha e de Creta ao Egipto e tinha por padrão religioso comum o culto da Deusa Mãe e do seu animal tutelar a «cobra» e de seu filho ou consorte, o senhor dos infernos do Kur.
«Cobra» = Kau-Ki lit. “a besta de Ki” => hauphi > ophi.
Kur > Kaur > KAR.
Ver: KAFORA (***)
PELÁGIOS
19 These are the generations of Shem; Shem begat Arpachshad and Arpachshad begat Shelach, and Shelach begat Eber and to Eber were born two children, the name of one was Peleg, for in his days the sons of men were divided, and in the latter days, the earth was divided. BOOK OF JASHER, FAITHFULLY TRANSLATED (1840)
Shem > Arpa-ch-(sh)ad > Shel-ach > Eber > Peleg.
A segunda coisa para notar nesta secção da genealogia é a nota sobre Peleg: "por aqueles dias a terra foi dividida". As interpretações desta nota breve foram tão largas quanto interessantes. Recentemente, começou a parecer que o Pelasgios da antiguidade, que eram grandes comerciantes e marinheiros e às vezes piratas, em tempos mais recuados podem ter recebido o nome de Peleg. (…)
O Pelasgios são um grande mistério pois, embora pareça terem sido bastante poderosos, não está claro de onde vieram ou o que lhes aconteceu. Quando os Trácios desceram até ao Egeu vindos do norte no 14º século A. C., deslocaram o Pelasgios do território que eles tinham entre o Hebrus e o Strymon. É curioso encontrar o Pelasgios a ocuparem um território adjacente do rio Hebro, um nome que faz pensar em Eber que, de acordo com Gênese 10:25, era o pai de Peleg.
Assim que foram deslocados, este povo parece ter sido substituido pela população grega com quem foram confundidos posteriormente, ao ponto de Munro dizer: "A nação Pelasgia deixou de existir como tal e o nome jónio foi adoptado, provavelmente entre as comunidades que se misturaram no lado Asiático”. (…)
O antepassado de, Peleg, recebeu o nome por causa de um evento que foi interpretado de forma diversa. No Livro de Jasher (2:11) que é atribuido a Alcuin e é muito provavelmente espúrio, há uma observação interessante a respeito a deste homem: "Foi Peleg quem primeiro inventou a cancela e o fosso, a parede e bastião: e quem através de lotes dividiu a terras entre os irmãos".
"It was Peleg who first invented the hedge and the ditch, the wall and bulwark: and who by lot divided the lands among his brethren."…-- [3]
*Kur-Kur-at => Bulwark < wulwark > Baulwark > Méd. alt. Al. «bolwerk»,
(. m. bastião, fortaleza) > Visigot. *baluerth > «baluarte»!
É obvio que a interpolação do livro de Jazer é pura especulação à posteriori!
Se nos mantivermos na hipótese de que estamos a falar de cretenses é também sabido que não existiram fortificações nos palácios cretenses e que a talassocracia teve como principais meios de defesa contra invasões o próprio mar que a insularidade do seu império lhes concedia e o medo e respeitos que os seus inimigos nutriam pelas cem cidades de Creta!
Na Enciclopédia Bíblica Standard Internacional, é feita referência a um fragmento geográfico babilónico (80-6-17, 504) que tem uma série de tentativas ideográficas de ler algo como Pulukku, talvez uma forma modificada de Peleg.
Isto é seguido pelas palavras Sha ebirti que poderia significar Pulukku de Eber ou poderia ser uma frase composta Pulukku-do-cruzamento. Possivelmente uma colónia de Pelegetas estabelecida junto dum rio que receberia o nome Hebrus. Qualquer que seja a verdade do assunto, a palavra Peleg parece ter-nos também entrado pela Gécia no termo pelagos, significando mar. Se houver uma real conexão, isto poderia sugerir a ideia adicional de que aquela "divisão" aconteceu quando os homens começaram a migrar pela primeira vez através da água. A frase que a terra foi dividida seria interpretada para significar os povos da terra foram divididos através de água. -- [4]
Sendo assim a hipótese de terem sido estes os primeiros a “separarem as terras” podemos agora ser nós a especular que este conceito foi equivalente do ainda presente no senso comum da “separarção das águas” feita por Deus no princípio do mundo ou seja por Enki, o deus dos marinheiros e também deus da “águas que separam o céu da terra”!
Pulukku < Phuru-kiko < Kuru-kiko <= *Kar-kiku => Ishkur.
> *Pher-ish > *Pellash => pelasg(os) & Gr. Pélagos!
> Ish-pher-ish > Gr. sphairichós => «esférico»!!!
Espantoso falso cognato esta ideia latente de que a rotundidade do mundo era imanente à acção da navegabilidade dos mares (J!!!) Menos espantosa será a ideia de que os pelágicos eram cretenses que conheciam os «pélagos» como as palmas das mãos porque estes eram literalmente «pher-a-ki-kos», o (Ki = terra) navegantes das frotas que permitiam «aportar» a novas terras!!!
Mas pélago reporta-nos também para «lago»!
«Pélago» < Lat. pelagu < Gr. pélagos
< ??? pe®-lak-us < Lat. lacu.
Ou seja os pelágios teriam sido antes de mais os que percorriam os «lagos» do mar Egeu?
Ebirti < Weirtu < *Kertu > Creta.
«Cortesão» < It. Cortigiano < Kaurtikian < *Kertu-ki-an.
> Kur-tu-ki > Phurkuki > Pulukku.
Os pelágios, que seriam afinal os marinheiros egeus que se espalhavam por todas as costas do mundo particularmente da Europa e do norte de África, reportam-nos para as «prais» (parte da costa, geralmente coberta de areia, confinando com o mar, beira-mar; litoral) lusitanas onde eles terão aportado também dando a este recanto à beira mar plantado o nome de Ofiussa.
«Praia» < prov. playa < plajia < Lat. plagiu < Gr. Plágios
=lado, costa, locais habitados por pelágios.
Por outro lado, Pulukku Sha ebirti poderá eventualmente se traduzido duma forma muito mais directa e literal como «cortesão» «cortesão» (= Pulukku) de «Creta». De qualquer modo não nos podemos esquecer que o semantema básico destes conceitos e termos residia por, um lado no conceito pragmático da “navegação marítima” a que os povos ribeirinhos péri-mediterrânicos e, quiçá do atlântico ibérico, se dedicavam com sucesso e fortuna desde os finais do paleolítico e, por outro, com o mitema da “barca de transporte solar”. Na verdade, acaba por ser este semantema mítico a justificação da razão de ser do nome dos pelágicos pois que Ishkur não era senão o nome relativo ao mitema do “filho de deus” que era o sol quotidianamente transportado numa barca para ao abismos do inferno ocidental. Porém, a marca de água cretense de todos estes termos, desde o acádico Pulukku ao grego Pelasgoi reside na tendência linguística dos povos do mar Egeu de transformarem as consoantes guturais do tipo K em Ph e depois em P!
Ver ISHKUR (***)
Assim, os «pelágicos» / peleshet mais não eram dos que os antigos habitantes de Creta que se tornaram nos «povos do mar», supõe-se hoje que fugidos às invasões dórias!
Chereth-(ites) < Ker Hati, guerreiros do país dos Hattis, os hititas, ou *Ker-het(ites), lit. «guerreiros do palácio» <
*Kartu> «Creta») > Pherhet(ites) > Pelethites < pelekitas > peleshet.
Estes termos que parecem estranho no conjunto da toponímia antiga mas a verdadeira estranheza do nome resulta mais da aparência fonética do que da essência estrutural do nome.
Peleset, lit. «o palaciano» < Pher-ash-et < Ker heket
lit. “o guerreiro da Sr. da casa” < *Kartu-ish,
lit. “o filho da Sr.ª Mãe do sol, *Kartu”.
> *Kur-atu > Kerat > Creta.
> Pherat > Gr. peiratés > Lat. pirata.
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Figura 4: Príncipe cretense ou cortesão em trage de luces em dia de tourada.[5]
Let us look further at the Cherethites, who composed part of David's bodyguard. First Samuel 30:14 speaks of the "Negeb of the Cherethites / Cretans." It is easy to see from the Hebrew why scholars equate Cherethite with Cretan. Cherethite is kereti. Hebrew script is consonantal, and notice that kereti has the same consonants as in the name Crete (McCarter 1980, 435; Albright 1975, 512; Stiebing 1989, 175-76). One biblical reference to the Cherethites though, 2 Samuel 20:23, reads kari rather than kereti; therefore, this reference could be translated as Carians rather than Cherethites. However, it may be concluded that at least some of the Philistines/Sea Peoples came from Crete.(...)
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«Pirata» = aquele que, por cruzar os mares para assaltar e roubar navios, teria que ser grande marinheiro como os cretenses.
Ora, a verdade é que outras conotações negativas andaram associadas a variantes do nome dos cretenses tais como nome «cretino»[6] (< Fr. crétin) e ainda «parasita»[7] (< Lat. parasitu < Gr. parásitos, comensal, indesejável ao terceiro dia.)
As voltas que a “roda da fortuna” não dá para repor a justiça redistributiva na história que transforma os príncipes em vilões e os “filhos da puta” em filhos de deuses como Hermes!
SA2 20:23 Now Joab was over all the host of Israel: and Benaiah the son of Jehoiada was over the Cherethites and over the Pelethites:
Pois bem, parece da mais elementar evidência que a conotação de comensal do termo grego derivaria não tanto do radical para- inerente ao acto de estar ao lado do senhorio na mesa do banquete mas precisamente do facto de os parásitos < Phar-a-ash-it(os) terem sido nos tempos de saturnina fartura conviventes de «faraós» nos templos apalaçados das cidades minóicas =>
*pherish-at > peleshet > peleset > Filisteus.
> Palla-ash > «felá» Camponês egípcio, de casta inferior <= Ár. fallah
> «felá» nome que tem por feminino «felaína» < fallahina < Pallakin(a)
< pallak-inos, ho, = “filho duma concubina” > Pallatina >Pallas Atena!!!
Ver: FARAÓ (***)
Bom, o importante é dar conta que mesmos os Egípcios não souberam identificar devidamente estes elementos dos “povos do mar”que eram afinal os habitantes da antiga Kaftor que eles haviam conhecido bem noutros tempos sob o nome de Kefti. A verdade é que também já haviam esquecido que teria sido deste povo que teriam recebido o gosto pela vida palaciana que iria desembocar no termo «faraó» e no conceito de “rei sacerdote” das teocracias cretenses que inicialmente lhe teria estado associado antes de ter evoluído para o conceito de rei divinizado sentido este tipicamente piramidal e egípcio e também exemplar e ideologicamente elaborado por razões de política social.
On the northern coast of Canaan opposite the island of Cyprus lie the ruins of Ugarit, a city-state destroyed about the time that the Sea Peoples were moving through the area towards Egypt. From these ruins a text was found speaking of a ship from "Kapturi." Another text from Ugarit speaks of a place called "Kptr," but no specific location is given in either case. However, Egyptian records of the Late Bronze Age speak clearly of four localities on Crete or "Keftiu" (Kftyw), which could also be translated "Caphtor" in the Egyptian language (T. Dothan 1982a, 13, 21, and footnotes; Stiebing 1989, 175). There is almost universal agreement that the Egyptian "Kftyw" refers to Crete (Macqueen 1986, 162 n. 30).
Ugarit < Garitu < Kairtu < *Kartu. Ou
< *U-Karit > Phartu, lit. «Kartu, a gorda (e farta)»!
In Homer's Iliad, the Leleges are allies of the Trojans (10.429), though they do not occur in the formal catalogue of allies in Book II of the Iliad, and their homeland is not specified. They are distinguished from the Carians, with whom some later writers confused them; they have a king, Altes, and a city Pedasus which was sacked by Achilles. The topographical name "Pedasus" occurs in several ancient places: near Cyzicus, in the Troad on the Satniois River, in Caria, as well as in Messenia, according to Encyclopaedia Britannica 1911. Gargara in the Troad was counted as Lelegian. Alcaeus (7th or 6th century BCE) calls Antandrus in the Troad "Lelegian", but later Herodotus substitutes the epithet "Pelasgian", so perhaps the two designations were broadly synonymous for the Greeks.
Pherecydes of Leros (ca 480) attributed to the Leleges the coast land of Caria, from Ephesus to Phocaea, with the islands of Samos and Chios, placing the true Carians farther south from Ephesus to Miletus. If this statement derives from Pherecydes, both native and knowledgeable, it has great weight.
Pausanias was reminded that the temple of the Goddess at Ephesus predated the Ionian colony there, when it was rededicated to the Goddess as Artemis.
He states with certainty that it antedated the Ionic immigration by many years, being older even than the oracular shrine at Dodona. He says that the pre-Ionic inhabitants of the city were Leleges and Lydians (with a predominance of the latter) and that, although Androclus drove out of the land all those whom he found in the upper city, he did not interfere with those who dwelt about the sanctuary. By giving and receiving pledges he put these on a footing of neutrality.
These remarks of Pausanias find confirmation in the form of the cult in historic times, centering on a many-breasted icon of the "Lady of Ephesus" whom Greeks called Artemis. Other cult aspects, being in all essentials non-Hellenic, suggest the indigenous cult was taken over by the Greek settlers.
Often historians assume, as a general rule, that autochthonous inhabitants survive an invasion as an under-class where they do not retreat to mountain districts, so it is interesting to hear in Deipnosophistae that Philippus of Theangela (a 4th century BCE historian) referred to Leleges still surviving as serfs of the "true Carians",[2] and even later Strabo[3] attributes to the Leleges a distinctive group of deserted forts and tombs in Caria that were still known in his day as "Lelegean forts"; the Encyclopaedia Britannica 1911 identified these as ruins that could still be traced ranging from the neighborhood of Theangela and Halicarnassus as far north as Miletus, the southern limit of the "true Carians" of Pherecydes. Plutarch also implies the historic existence of Lelegian serfs at Tralles (now Aydin) in the interior.
A single passage in the fragmentary Hesiodic catalogue places "Leleges" in Deucalion's mythicized and archaic time in Locris in central Greece.
Locris is also the refuge of some of the Pelasgian inhabitants forced from Boeotia by Cadmus and his Phoenician adventurers. But not until the 4th century BCE does any other writer place Leleges anywhere west of the Aegean.
But the confusion of the Leleges with the Carians (immigrant conquerors akin to Lydians and Mysians) which first appears in a Cretan legend (quoted by Herodotus, but repudiated, as he says, by the Carians themselves) and is repeated by Callisthenes, Apollodorus and other later writers, led easily to the suggestion of Callisthenes, that Leleges joined the Carians in their (half legendary) raids on the coasts of Greece.
Herodotus (1.171) says that the Leleges were a people who in old times dwelt in the islands of the Aegean and were subject to Minos of Crete (one of the historic references that led Sir Arthur Evans to name the pre-Hellenic Cretan culture "Minoan"); and that they were driven from their homes by the Dorians and Ionians, after which they took refuge in Caria and were named Carians. Herodotus was a Dorian Greek born in Caria himself.
Meanwhile, other writers from the 4th century onwards claimed to discover them in Boeotia, west Acarnania (Leucas), and later again in Thessaly, Euboea, Megara, Lacedaemon and Messenia. In Messenia, they were reputed to have been immigrant founders of Pylos, and were connected with the seafaring Taphians and Teleboans of Homer, and distinguished from the Pelasgians. However, in Lacedaemon and in Leucas they were believed to be aboriginal and Dionysius of Halicarnassus mentions that Leleges is the old name for the later Locrians.[5] These European Leleges must be interpreted in connection with the recurrence of place names like Pedasus, Physcus, Larymna and Abae, both in Caria, and in these "Lelegian" parts of Greece. Perhaps this is the result of some early migration; perhaps it is also the cause of these Lelegian theories; perhaps there was a widespread pre-Indo-European culture that loosely linked these regions, a possibility on which much modern hypothesis has been constructed.
CRETA
Κρετέω , κρέτος , Aeol. para κρατέω, kράτος = com força, poder!
É óbvio que o grego kretos / kratos irá dar nome à luta do pancrácio mas terá derivado a sua semântica do poderia da talassocracia cretense.
O facto de os egípcios terem sido os únicos desta série a fazerem a apócope do «r» nestes nomes só prova que o usavam há tempo suficiente para nem sequer se terem apercebido disso. Se Creta se chamava na Bíblia Caftor por ser Kefti no Egipto e entre os amorreus da caldeia era Kaptaru, então é muito possível que a variante hebraica, por manter ressonâncias mais taurina que a versão Egípcia, seja mais fidedigna e então, teríamos tido:
Creta < Kerat < *Kaki Kaur > Caftor < *Kaphtaur > Kaptaru
> Kaphitu(r) > Kephti® > Kefti.
Quer dizer que de Peleset a Caftor temos uma fonética virada ao contrário mas com a mesma estrutura semântica o que é, por isso mesmo, sugestiva de corresponder apenas a uma evolução histórica do nome. E, nestes tempos obscuros, muitas voltas naturais e reviravoltas culturais terão ocorrido porque se fica com a estranha suspeita de que entre Israel e os Peleset houve mais lutas fratricidas que parece!
Peleset <= *Kur Ki Kaki = Kaphi Kar => Caftor
Peleset <= *Kur-ash-(Ki)=> Ishkur > Urash + El => Israel.
I like to explore new ideas and test them as always. One of my ever-evolving ideas is on the idea that Indo-European and Aegean are related to a common Proto-Indo-Aegean ancestor datable to 7000 BCE. Or so I've been thinking up to now but (...)
"In an Ugaritic text concerning the abode of Kothar-wa-Ḫasis, the god of artisans, the word kptr occurs: kptr ksu ṯbth ḥkpt arṣ nḥlth, 'Caphtor is the throne of his sitting, Ḥkpt the land of his inheritance' (UT, `nt VI:14-16). The passage seems to preserve a memory of a connection with Crete as the home of their crafts; Ḥkpt may be another name for Crete or one of its regions. Economic texts from Mari speak of Kaptara, and an Akkadian text from Ugarit refers to ships arriving from Kapturi. C. H. Gordon had raised the question whether the words kpt-r and ḥ-kpt may include some morphological elements, a preformative ḥ- and a sufformative -r, leaving kpt as the basic word (Ugaritic Literature [1949], p.23 n.1), and relating this to Egyptian kft-yw. But the persistance of r in Hebrew, Akkadian and Ugaritic forms, plus the fact that final -r could become -yw by phonetic decay (see CAPHTOR II), rather support kptr/kftr as the original word." (…)
Some etymologists try very hard to make caput a Proto-Indo-European word. However, it's unclear to me why anyone would be so determined to force the word to be PIE given the meager basis. At most, they're reduced to label it vaguely as a 'regional term' or an 'Italo-Germanic innovation' which only skips over the problem of how the word came to be. However, let's try a new idea. Let's suppose for a moment that this odd word is entirely non-IE and a loan from a theoretical Old Etruscan word *χapuθ (> (?) Late Etruscan *χafθ), lent also at some point to Germanic (hence Old English heafod). At this juncture, I think many readers here might predict where I'm going with these crazy ideas.
Is it just possible that the word for 'head, summit' in both Minoan and Etrusco-Cypriot during the mid 2nd millenium BCE was originally *kʰaputa? From there, *Kʰaputar 'The Summits'(?) would become the word for the entire Minoan region, perhaps in connection to the Horns of Consecration, a very sacred and prominent symbol undoubtedly related to the Egyptian aker symbol representing the sun both emerging from and setting into the two horizons. -- http://paleoglot.blogspot.com/search/label/eteo-cretan
Ver: AKERU, OS DEUSES DA AURORA NA TRADIÇÃO EGÍPCIA (***)
Do mesmo modo se infere que desde a época micénica que os egípcios tinham perdido o contacto com a ilha de Creta cuja história recente ostensiva e displicentemente desconheciam. Em boa verdade, a antiga e grande civilização da ilha de Creta, de onde tinha vindo Menés (<= Minos), o primeiro rei lendário do Egipto (e que por isso foi torna aquela ilha suspeita de ter dominado este último pais na época pré-dinática) tinha caído em desgraça e agora o Egipto pagava as suas dívidas históricas na sua moeda internacional característica que era o desdém por tudo o que era bárbaro e estrangeiro. A mesma atitude, típica dos novos-ricos, não escapa à regra mesmo ao nível dos povos, e terá sido a razão da transformação de Set, o deus suprem da sua antiga potência colonial, em deus vilão do mundo inferior.
Set < (Pher-e)-Set lit. «os barcos de transporte de Satã»? > Peleset, lit. «os barqueiros de Saturno»?
*Pher-Ishat =*phertu-at < *Kertu-at, lit. «a N.ª Sr.ª do Parto, a que transporta o sol no ventre, o fogo subterrâneo dos infernos»??!
Ver: DIABO/SATAN (***)
We have noted that the Bible says the Philistines came from Caphtor, which, when examined with other biblical passages, appears to be Crete. It would be reasonable to conclude that extrabiblical sources, too, seem to equate Caphtor with Crete. (...)
The ties of the biblical Philistines to Crete and western Anatolia seem to be strong.
Biblical passages connecting Crete (Kaphtor) with the Philistines include:
10:13 at vero Mesraim genuit Ludim et Anamim et Laabim Nepthuim 10:14 et Phetrusim et Cesluim de quibus egressi sunt Philisthim et Capthurim – Genesis, Vulgata.
Lud(im) < Ruthe < *Urki > Uruk???
Anam(im) ó Anamitas.
Laab(im) < Raaw < Urka => Iraque.
Nepthu(im) < Nephitu > *Nepot => Neptuno???
Phethrus(im) < Phatrush < Phartu < *Kartu? => (Atena) Partenos.
Ceslu(im) < Cas-luh < *Kiash-lu!!!
Caphtur(im)< Kaphitaur < *Kipherat <= *Ki-Kartu.
AMO 9:7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir?
JER 47: 4 Because of the day that cometh to spoil all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth: for the LORD will spoil the Philistines, the remnant of the country of Caphtor.
"Keftiu translates as wither 'the island of Keft' or 'the people of Keft', depending on which determinative is added to the Egyptian hieroglyph. The root keft has come into the twentieth century as the word 'capital' [originally of a pillar]." "The identification of Keftiu with the Biblical Caphtor, Luce explains, is emphasized by the Sargon of Akkad tablet, which refers to Kap-ta-ra as lying 'beyond the Upper Sea' (the Mediterranean). [8]
Biblical Accounts. According to the Bible, the Philistines originated from the islands and coast lands of the Aegean sea. In the table of nations of Gen. 10:14 the Philistines are mentioned as originating from Caphtor.3 Jeremiah 47:4 and Amos 9:7 also specifically associate them with Caphtor, which can be identified with the area of Crete.4 Ezekiel 25:15-16 and Zephaniah 2:5 portray the Philistines in poetic parallel with the Cherethites (also from Crete).5 The Biblical record regarding their origin is rather clear, but are there other historical indications? -- New Discoveries Among the Philistines: Archaeological and Textual Considerations. Michael G. Hasel, Southern Adventist University.
Se na Bíblia Creta se chamava Caftor por ser Kefti no Egipto onde significava «pilar» e «capital» é porque esta ilha era de facto uma capital de que os «filisteus» poderiam ter saído um dia junto com os «povos do mar». Se entre os amorreus (Ra-Amur ó Amur-Ra) creta era Kaptaru, então é muito possível que a variante hebraica, por ser mais taurina que a versão Egípcia seja a mais fidedigna.
Creta = C(a)r(e)ta < Caftor < Kaptaru < Kaput(ar) (capitel e capital)
< *Kaphi-Tar < kaki Kar => Kephitur> Kefti® > Kefti.
Caphtor (ites? ou es), < Kaphi Taur < Tar Kakis < Kar Kikas => Caftores.
The Dedicatory Inscription. It was in Ekron that perhaps the most impressive discovery was made. In the 1996 season an inscription was found in the destruction debris of the sanctuary of the temple complex. Found upsidedown, the rectangular limestone block is similar to those used for building purposes at Ekron. Its find spot suggests that it was originally part of the western wall of the sanctuary—perhaps its focal point as a royal dedicatory inscription. The inscription is complete, containing five lines that are translated by renowned epigrapher Professor Joseph Naveh of the Hebrew University of Jerusalem:
1. The temple (which) he built ‘kys son of Padi, son of
2. Ysd, son of Ada, son of Ya’ir, ruler of Ekron,
3. for Ptgyh his lady. May she bless him, and
4. prote[ct] him, and prolong his days, and bless
5. his [l]and.63.
(…) Finally, the mention of Ptgyh, the goddess to whom this temple is dedicated, provides an important insight into Philistine cultic and religious practices. The name is of non-Semitic origin, perhaps a Philistine or Indo-European name, and even though unknown to us she “must have been a deity of considerable power to safeguard the well-being of the dynasty and the city.”
-- New Discoveries Among the Philistines: Archaeological and Textual Considerations. Michael G. Hasel, Southern Adventist University.
The peculiar name however, might be a Philistinic corruption of the title Belti, more fully Belet-ekalli(m), given to the West Semitic manifestations of the Mother Goddess. Compare, for instance, the Hurrian corruption pdgl and Pe(n)digalli = Weltigalli found for the same goddess in Ugarit and elsewhere in Syria and Anatolia. -- Only One God?: Monotheism in Ancient Israel and the Veneration of the Goddess Asherah (Biblical Seminar), by (Author) ,(Author) & 2 more.
Ptgyh < Pitagysh < Pitagusha < Pitago = Pitágoras < Πυθαγόρας = Pythagóras.
Pitágoras está envolto em lendas. Diz-se que o seu nome significa altar da Pítia ou o que foi anunciado pela Pítia, pois a sua mãe teria ido à pitonisa de Delfos onde soube que o filho seria uma pessoa excepcional.
Serve esta incursão pelo nome de Pitágoras para postular que o nome da deusa filistina Ptgyh só muto dificilmente seria uma corruptela tosca do nome acádio Belet-ekalli(m), desde logo porque seria corrupção a mais, depois porque os deuses não se sujeitam a tais corupções nem muito menos a sujeições estrangeiras e por ultimo porque mesmo o hurrita pdgl and Pe(n)digalli = Weltigalli está longe de se parecer com Belti até porque para se chegar a esta deusa basta Belet.
*Kertu < Wertu > Beltu (> Beltano) > Belti > Beleti > Belet.
No entanto, para se ir de Pe(n)di-galli a Welti-galli ainda são necessárias alguma pituetas fonéticas. Pendi pode ser um nome alternativo para Welti mas seguramente que não são a mesma entidade fonética. Claro que Pendi é Bentis ou Bendis, literalmente a deusa Wen(us). No entanto foi identificada com Artemisa e não com Afrodite o que mostra o quanto os atingos se equivocavam no uso do príncipio da comparação que acaba quase sempre por ser odioso.
Figura 5: Bentis ou Britomartis a deusa mãe dos Trácios adoptasa por Atenas.
Bendis era una diosa tracia de la caza que los antiguos griegos identificaron con Artemisa, y por lo tanto con los otros dos aspectos de la antigua Triple diosa minoica, Hécate y Perséfone.
De qualquer modo parece confirmar-se uma arcaica tradição amazónica de de Tridivas origem cretense que teriam ido de Creta até à Trácia. Ptgyh seria uma delas. Como o nome lendário de Pitágoras não teria nada a ver com a Pitonisa de Apolo Pitio mas com a arcaica Deusa Mãe de Pitão temos quase a certeza de que Pitagusha literalmente Pitagaia, a Puta / Putana, mãe Gaia da Terra de Delfos e mãe de Pitão e patrona de todas a pitonisas. Pitágoras seria a Puta do mercado ou seja, da ágora.
TARTESSOS
The debate had an early start: the Septuagint, the Greek version of the Old Testament, translated Tarshish as Carthage; [9] Josephus and others with him identified Tarshish with Tarsus in Cilicia; [10]Julius Africanus thought it was a name for Rhodes or for Cyprus; [11] Eusebius and Hippolytus conjectured that the city of Tartessos in Iberia, mentioned by Herodotus and other ancient writers [12] was the Biblical Tarshish. [13]
Modern authors are divided between Tartessos in Iberia[14] and Tarsus in Cilicia [15]—although some would regard the expression “ships of Tarshish” as a general term for ships sailing on long-distance voyages; [16] others consider the name Tarshish to refer to foreign lands in general [17] and William F. Albright and several others with him, suggested that it referred to mines for precious ores and was applied to certain countries which produced them. [18]However, as another scholar rightly remarks, Tarshish is for the writers of the Old Testament a specific land [19]
—it is mentioned in the company of Lud (Lydia) and Javan (Ionia). [20]The great perplexity of scholarship on this question and the fact that none of the suggested locations for Tarshish was compelling enough to have produced a general concensus, result from a mistaken chronological scheme which eliminated the possibility of a correct identification before it was ever suggested. (…)
So far we have based our discussion of the identity of Tarshish on Biblical sources; but there also exists an allusion to that land in another source, a cuneiform text found about a hundred years ago at Assur on the Tigris. The text is part of the annals of the Assyrian king Esarhaddon, who ruled over Assyria from -681 to -669. It reads:
“All the kingdoms from (the islands) amidst the sea—from the country of Iadanan and Jaman as far as Tarshishi bowed to my feet and I received heavy tribute.”[21]
The identities of the first two countries mentioned by Esarhaddon are known: Iadanan is Cyprus and Iaman is the Ionian coast of Asia Minor; …
Iadanan < Jadan-An < Ki-tan-na, lit. «a terra do Sr. da cobra» = *Kiphura > Cyphrus > «Chipre».
Iaman < Jaman < Shaman, lit. «a terra dos senhores de Chem, os semitas ou, do sol (nascente)» ? => Haman???
…the location of Tarshishi, however, became the subject of some debate, for this statement by Esarhaddon is the only time the name appears in any Assyrian text. It was noted that “Tarshishi” has the determinative mãt for “country” in front of it, as do Idanana, or Cyprus and Iaman, or Ionia. The only clue to its location was its being described as a kingdom “amidst the sea”, apparently somewhat farther removed from Assyria than either Cyprus or Ionia.(…)
Velikovsky sought to support this identification by the following facts: In the work of the ancient Greek grammarian Hesychius, who composed his biographical lexicon in the fourth century of the present era, it is said that “Tritta” was another name for Knossos. [22]A double t is often substituted in ancient Greek by a double s.
[23] From Trissa could have been derived the name Tarshish, and the designation may later have been extended to cover the whole island of Crete. (…)
Dito de outro modo, a Ibéria que não seria mais do que uma espécie de *«Magna Creta» de que o Ribatejo e o Cartaxo não seriam mais do que a porção mais ocidental desta talassocracia cretense que tinha os rituais taurinos como elemento cultural dominante. Aliás, o culto taurino continua ainda hoje a servir de marcador cultural do tradicionalismo ibérico, tão típico e castiço que é quase racista (em relação ao devido respeito a atribuir a outros animais domésticos e de estimação, claro!).
Sendo inegável a ligação desta tão arcaica quanto ainda vivida relação económica e cultural da faena taurina com a antiga civilização cretense, e depois micénica, de que se preserva ainda grande parte do esplendor e do colorido das arenas e do porte e trajes de toureiros andaluzes a verdade é que os limites geográficos desta tradição se ficam pelo sul de França e da Península Ibérica, ou seja pela faixa mais ocidental do norte mediterrânico, ficando-nos a última suspeita de que tenha sido por aqui que começou esta magnifica civilização dos primórdios da história, ou que, pelo menos, tenha sido por aqui que ela mais intensamente se implantou e fortificou!
The reason why the identification of Tarshish with Crete, so evident from the texts quoted above—the Old Testament narrative of the trading ventures of Solomon and Hiram, the prophecies of Isaiah and Ezekiel, the story of the voyage of Jonah, as well as the annals of Esarhaddon—was not made before is due to the fact that the end of Minoan Crete is considered by scholars who follow the accepted chronology to have occurred some four to six hundred years before these texts were written. In the days of Solomon, as in those of Isaiah and of Esarhaddon, Crete is said to have been immersed In its own Dark Ages, without the possibility of a high civilization, with no question of a far-ranging fleet. Only when the disarrayed centuries are brought to their proper order does the identity of Tarshish with Minoan Crete emerge into the light of history: the solution to an old puzzle.
Em conclusão, se Creta foi Kefti® / Kaphtor / Kaptaru para os semitas terá sido, na origem, *Kertu, lit. «a terra de N.ª Sr.ª do Carque, a deusa das cobras de Creta», de que teria derivado a Creta micénica.
Kratos = Strength Goddess.
Kratos < kretush < *Kertu(ish) ó Ker.
Porém, outra das variantes tardias do tempo de Isaías e Ezequiel terá sido Tarshish.
Tarshish < Taurish-ish lit. «a terra dos touros, os filhos de Ishkur» <
*Kur-ish-at > Kerishat >*pherish-at > Peleset => «palestinos e filisteus»!!!
De facto se Knossos pode ter sido Tritta, de que derivou o nome do lago Tritonis onde teria nascido Atena, ou Trissa de Taricha antes de ter sido Tarshish apenas confirmamos que afinal tudo começou no coração da ilha de Creta. Depois, Tarshish pode ter tido a variante *Taritita = Tar-Hitita que resumida deu nome aos hititas! O certo é que a forma utilizada pelos tradutores da septuaginta Karchedonos nos reportam para um aspecto muito mais surpreendente que nos põe no rasto do nome de Anfitrite/Afrodite.
Karchedonos < Karkitan < *Kar-Kaku-An =>
Anphitrite.< An-Ki-Kur-Ki = An-Kur-Kiki > An *Taritita > Tarshish
??? *Ãphrodite > Afrodite.
Ver: XOANA & ATENA (***)
[3] Of the works of Daedalus there are these two in Boeotia, a Heracles in Thebes and the Trophonius at Lebadeia. There are also two wooden images in Crete, a Britomartis at Olus and an Athena at Cnossus, at which latter place is also Ariadne's Dance, mentioned by Homer in the Iliad, 1 carved in relief on white marble. At Delos, too, there is a small wooden image of Aphrodite, its right hand defaced by time, and with a square base instead of feet. [4] I am of opinion that Ariadne got this image from Daedalus, and when she followed Theseus, took it with her from home. Bereft of Ariadne, say the Delians, Theseus dedicated the wooden image of the goddess to the Delian Apollo, lest by taking it home he should be dragged into remembering Ariadne, and so find the grief for his love ever renewed. I know of no other works of Daedalus still in existence. For the images dedicated by the Argives in the Heraeum and those brought from Omphace to Gela in Sicily have disappeared in course of time.-- Pausanias, Description of Greece, 9.40.1.
A ingenuidade de Pausânias é quase tão confrangedora como a dos cientistas modernos que se atrevem a atestar a autenticidade do Santo Sudário. Afinal, tudo é relativa e, por vezes torna-se, difícil encontrar o elo da relação dos factos sobretudo quando se está muito em cima destes correndo o risco de lhes fazer sombra! Então, os erros de perspectiva histórica podem acabar por se revelar tão ridículos e anacrónicos como iluminuras com soldados romanos vestidos como cavaleiros medievais!
Mesmo assim não deixa de ser interessante que Pausânias atribuísse a Dédalo, o engenheiro que teria construído Talos, o gigante de bronze do lendário rei Minus de Creta, primeiro a invenção da escultura e depois a relação desta arte com as primitivas necessidades de criação de ídolos que, por óbvias razões de facilidade de execução teriam de ter sido, pelo menos em frequência, primeiramente de madeira e só depois de pedra!
Dédalo < Thi-thalos < Ki-Talos < *Ki-tar => Creta.
Ver: TALOS (***) & TALA (***)
CARTAGO
Phoenician Kart-hadasht, Latin Carthago, great city of antiquity, traditionally founded on the north coast of Africa by the Phoenicians of Tyre in 814 BC. It is now a residential suburb of the city of Tunis. Its Phoenician name means New Town.
Kart-hadasht = *Karthadasht > Tarkathaish > Tarktish > Tarshish.
Um nome que fosse popularmente reconhecido como *Karthadasht nunca teria dado em latim Cartago que só pode ter a derivação seguinte!
Cartago < Kar-at-ka < *Kartu-ki.
Quer dizer que a cidade de Cartago, teria sido fundada pelos cretenses já existindo quando foi ocupada pelos fenícios enquanto povo herdeiro de parte do império minóico. Na verdade, esta cidade seria uma homenagem tanto à mãe das cobras cretenses como a seu filho primogénito o senhor Hécules de Tiro, ou Mel-Karte.
A verdade é que teria sido considerada pela gente culta como uma nova Creta pelo que não foi difícil aos fenícios terem-lhe afeiçoado o nome de acordo com esta semântica e a sua própria linguística. O resultado foi um nome que nunca chegou ser tão popular como o que reportava directamente para a sua padroeira fundadora, *Kertu, mãe esposa de Mel-Karte!
Not too much can be stated with certainty about the identity of Tarshish, another son of Javan. There are statements elsewhere in Scripture which confuse the issue somewhat. For example, it was the opinion of Sayce (as it has been of a number of other scholars) that Tartessos in Spain was probably one of the initial settlements of Tarshish. However, the Old Testament speaks of ivory, apes, and peacocks being brought by the ships of Tarshish (II Chron. 9:21). Such creatures would not be expected from Spain. But Sayce (76) argues that the implication is merely that merchants from Tartessos, or Tarshish, traded in these items, which they perhaps picked up somewhere in Africa and sold elsewhere in the Middle East. The Septuagint renders Tarshish in Isaiah 23:1 as Karkedonos (karchedonos), which was the Greek form of the name Carthage in North Africa.
O facto de os tradutores da septuaginta terem identificado Tarsis com Cartago pouco mais prova do que a evidência que à época era a preponderância deste império marítimo, supostamente fundado pelos fenícios de Tiro, e que se atrevia a enfrentar os romanos! Ora, pelo contrário, nada prova que Cartago não tenha sido uma antiga colónia cretense anterior ao tempo da derrocada do império hitita da Anatólia.
Alcídea < Halci-Deia < Calcidea < «Calcedonia» < *Kartu-Keia > Karchedonos < Kur-ash-Tan, lit. «a cobra de Ishtar»
> *Kar-At-Tan(ia) > Cretana, o que indicia a origem cretense desta cidade que teria sido também chamada de *Kar-Kaku (An), lit. «o Sr. do fogo do inferno»
=> «Cartago».
A verdade é que a paixão de Dido por Eneias permite a suspeita de que, à época, ainda ali imperava o matriarcado cretense. Na verdade, o próprio nome desta rainha lendária pode ser um indício relativo à padroeira dos cretenses pois que Dido seria uma variante de Atena.
Dido < Thithu (> Tito?) < Kiki + Ana > Atana > Atena.
While the Phoenicians seem to have had many trade dealings with Tartessos, the original port itself could not, according to Genesis 10 (where it is clear that Tarshish is in the line of Japheth), have been founded by them, for in the Old Testament the Phoenicians and Canaanites are described as descending from Ham. The Carthaginians, as Phoenician colonists, maintained even in the days of Augustine that they were Canaanites. (77) On the other hand, many colonies were also established by the Phoenicians in Spain. Here is one of the difficulties, for certain biblical references to Tarshish (II Chron. 9:21 and 20:36) have led some scholars (78) to suppose that there must have been another Tarshish in the Indian Ocean which could be reached via the Red Sea. Although this idea is now generally rejected, it underscores the fact that Tartessos in Spain is not an altogether satisfactory identification. That is to say, the Spanish settlement does not on the face of it seem to have been a Japhetic one, nor do the products which are said to have come from it seem proper to it.
However, Kalisch (79) believed that there was sufficient evidence to justify identifying Tarshish as the original settler of the whole Spanish peninsula "so far as it was known to the Hebrews, just as Javan is used to designate all the Greeks." The Phoenicians arrived later. Cook (80) believed that a small tribe of Javanites settled at the mouth of the Quadalquiver river in Spain, thus initiating the colony of Tarshish. Bochart (81) says that both Cadiz and Carteia, which were in the Bay of Gibraltar, were in ancient times called Tartessos; also he thinks that Cadiz was built by Tarshish, grandson of Japheth, immediately after the dispersion, and Carteia, long afterwards by the Phoenicians. He refers to the fact that, according to Herodotus, (82) when the Phoenicians first arrived, Tartessos was already in existence and the king of that country was named Arganthonius.
In summary, then, it is possible that Tarshish, grandson of Japheth, settled in Spain and established a capital city and a kingdom which later became a trading point much used by the Phoenicians, who stopped there on their way to the eastern Mediterranean ports, bringing wares picked up on the way. These wares may have come partly from Spain and partly from Africa. It is not at all impossible that some may even have come from India via the Horn of Africa, for there is plenty of evidence that Phoenicians were superb navigators. (???)
_______________________________________________________________
76. Sayce, A. H., op. cit.,(ref . #41), 47.
77. Carthaginian Canaanite: See article, "Phoenicia and the Phoenicians," Popular and Critical Bible Encyclopedia, Chicago, IL, Howard-Severance, Vol. 2, 1912, 1342, end of section 5.
78. So Jerome in his work On Jeremiah, X, 9; and since then by Bochart and many others.
79. Kalisch, M. M., op. cit., (ref.#3), 243.
80. Cook, F. C., The Holy Bible with Explanations and Critical Commentary, London, UK, Murray, Vol.1,1871, 85.
81. Bochart: quoted by J. Lloyd, Analysis of the First Eleven Chapters of Genesis, London, UK, Bagster, 1869, 117, note.
82. Herodotus, Book 1, chap. 163.
Carteia < Karteja (em fonética tão ibérica quão micénica o que não deixa de ser interessante!) < Karthekia < *Kur-Kiki > *Kartu, um dos nomes prováveis de N.ª Sr.ª de Creta! Com a indeterminação semântica do «reducionismo à expressão mais simples» que etimologia provoca é difícil descobrir o sentido original das palavras.
Further, the Cretans had definite associations with the allies of the Trojans (the Carians and the Lycians), and these allies were later among the Sea Peoples. Crete had also sent a contingent to Troy as an ally to the opposing Achaeans (Iliad 2.645-52, Lattimore 1951; Stubbings 1975, 349). There is even a legend that Troy was settled by Cretans.
São vários os autores que referem os fortes indícios de estreita relação entre a cultura hitita e a antiga civilização minóica. A verdade é que o império hitita começou imediatamente depois da brusca decadência da civilização minóica o que faz pensar como sendo muito plausível que este descendeu dos restos do império monóico na Anatólia!
Semites, Hittites or some other intermediary might perhaps have misheard the voiced dental fricative /ð/ as a voiced pharyngeal fricative /ʕ/ (ie. ayin) or a voiced glottal /ɦ/. Stranger things have happened in loanwords, eg. the Semitic name of the famed North African city of Carthage which entered into Greek as Καρχηδών (Karchēdṓn), into Latin as Carthāgo, and into Etruscan as *Carθaza. -- http://paleoglot.blogspot.com/2010_07_01_archive.html
«Calcedónia» < Grec. Karchēdṓn / Lat. Carthāgo ó *Carθaza > «Cartaxo».
Ver: EUROPA / TURQUIA (***) & TROIA (***) (***)
& BRETÕES (***) & TALOS (***)
Apesar de uma existência trágica, Minos era considerado, na Antiguidade, como um rei sábio e um legislador admirável. Disse também que conversava frequentemente com Zeus, numa gruta sagrada, e que extraía, desses diálogos com o deus, os melhores ensinamentos para conduzir a vida do Estado. Foi por causa do seu espírito de equidade que se sentou ao lado do irmão Radamanto e de Éaco, no tribunal dos Infernos.”[24]
Ora, se não existe de facto uma tradição escrita que identifique e delimite bem a mitologia cretense. No entanto as lendas teimam e remontar a origem da religião grega à ilha de Creta.
There is a legend that Zeus was both born and buried on Crete. This seems to reflect knowledge of a Minoan "dying god'' -- one who is regularly born and dies again -- who came to be identified with the Greek sky god Zeus.
One of the earliest historical references to Crete occurs in the Odyssey by Homer. The population of the island, according to this source, was unusually diverse, consisting of Achaeans, Dorians, Pelasgians, Cydonians, and Eteocretans, the pre-Hellenic natives. The island had 90 independent cities, the greatest of which was Knossos, capital of the realm of the legendary Cretan king Minos Few traces of the Aegean civilization of Crete remained at the beginning of the classical period of history. The Cretans, then predominantly of Dorian stock, figured only slightly in the affairs of ancient Greece.
Achaeans, people of an ancient region in the northern Peloponnisos, Greece. The term was broadly used by Homer to designate all the inhabitants of ancient Greece. According to Greek mythology, the Achaeans were descendants of Achaeus, grandson of Hellen, the legendary ancestor of the Hellenes, or Greeks. The region where they lived was known as Achaea.
References to the western kingdom of Ahhiawa in Hittite documents of the 13th and 14th centuries BC have been thought by some scholars to refer to the ancient city of Mycenae (southern Greece) under Achaean domination.
*Kiki-Kaka > Ishkiaka, lit. «filhos de Caco»
> Akhiapha > Ahhiawa >Achiawa > Achaiau-ish > Achaeos > «Aqueus».
Dorians, one of the three main groups of people of ancient Greece, the others being the Aeolians and the Ionians, who invaded from the north in the 12th and 11th centuries BC. According to legend, the Dorians took their name from Dorus, the son of Hellen, who settled in Doris, which the Dorians regarded as their mother country. The Dorians settled first in Sparta, Argolis, and Corinth in the Peloponnisos where according to legend their arrival was related to the mythical return of the Heraclids, the descendants of Heracles or Hercules. They then invaded and occupied Crete, the Dodecanese, the south-west corner of Asia Minor, Sicily, and southern Italy. They destroyed the Mycenaean civilization, and in Sparta and Crete they suppressed their subjects as helots. Elsewhere, however, there was a gradual fusion of conquerors and conquered. They spoke a dialect of the Greek language called Doric.[25]
Documentos de Ras-sham-ra fornecem a equação Dagan (grão em semita) = Kumarbi = Deus Pai, enquanto esposo de *Kima. De facto, na latinidade Saturno era esposo de Ceres e, por isso, também deus dos cereais
Teseu conseguiu introduzir-se no Labirinto e matar o monstro. Depois, raptou Ariadne, uma das filhas do rei, que o ajudara na empresa. Desde então as infelicidades oprimiram Minos. O rei soube que Dédalo tinha, certamente, favorecido os amores monstruosos de Pasífae e atirou o arquitecto para o fundo de uma prisão; este, no entanto, conseguiu escapar-se. O rei organizou então uma armada para o perseguir. Chegado à Sicília, a corte do rei Cócalo, foi traidoramente mergulhado numa bacia de água a ferver.
CÁRIOS
"Os Cários eram uma raça que veio para o continente a partir das ilhas. Nos tempos antigos estavam sujeitos ao rei Minos, e o foram pelo nome de Leleges, residindo nas ilhas e, tão longe quanto pude ir em minhas pesquisas, nunca sujeitos a prestar tributo a qualquer homem. Eles serviram a bordo dos barcos do rei Minos quando ele requeria; e então, como ele era um grande conquistador e prosperou em suas guerras, os Cários eram, nos seus dias, de longe os mais famosos de todas as nações da terra. Também foram os inventores de três coisas as quais os gregos copiaram. Foram os primeiros a colocar cristas nos capacetes e a colocar dispositivos nos escudos, e também inventaram punhos para os escudos. Nos tempos antigos os escudos eram sem punhos, e seus usuários os manejavam pela ajuda de uma tira de couro que eles penduravam em torno do pescoço e do braço esquerdo. Muito tempo depois de Minos os Cários foram retirados das ilhas pelos Ionios e Dóricos, e então estabeleceram-se no continente. Isto é o que os cretenses contam dos Cários. Os Cários mesmo dizem algo muito diferente. Eles sustentam que eram os habitantes originais da parte do continente onde agora habitam, e nunca tiveram outro nome que este que ainda levam."(Herodotus, The History, Book I, 171, Enc. Britannica, 1952, pp. 38-39)
Cários < Caryos < Kardjos < «Cardigos» < Karkik(us) < Kar-at > *Kartu.
The Assuwa League was defeated by the Hittites around 1250 B.C. It had been formed to fight against the collapsing Hittite empire. The list of its members contains the names of twenty-two allies from western Anatolia. Three of these names are immediately familiar:
Luqqa (Lycia?), < *Lu-kika, lit. «filhos do homem = fidalgos ?»
*Lu-kika < 5) Ru-ka < Rukka > Urash > Lyciha > Lycia
Ta-ru-i-sa (Troy?), < Taru-isha (< *Ishtaru) > Taru(a) > Traua > Troia
and Karkija = Qa-r(a)-qi-sa (Caria???) < Kar-kija > Karkika > *Kartu
> Karhiha > Caria.
Wilusiya (= Ilios?) < *Kyr-ush-(ija) > Hilus > Ilios
< Kur-kiki > *Kartu
and Warsiya (Lycia???) < War-kija < *Kar-kija > *Kartu
> War-kika > ???
(Albright 1950, 169; Gurney 1952, 56-58; Stubbings 1975, 349-50). A few years after the defeat of the Assuwa League by the Hittite king Tudhaliya IV, Lycia, Caria, and possibly a few others showed up among the Trojan allies fighting against the Achaeans, according to the Iliad.There is some disagreement among scholars about the identities of the members of the Assuwa League. Garstang and Gurney agree that Wilusiya is probably Ilios (Troy) and that Warsiya may be associated with Lukka (Lycia). However, they do not equate Luqqa with Lukka (Lycia), for that would put the Assuwa League both north and south of Arzawa, in west central Anatolia. For them, the Assuwa League was strictly in northwest Anatolia, stretching north of Arzawa to the Troad (1959, 105-7).
According to Greek tradition, the Carians were named after an eponymous Car, one of their legendary early kings.
Classical Greeks would often claim that Caria was originally colonized by Ionian Greeks. Homer records that Miletus (later an Ionian city) was a Carian city at the time of the Trojan War and that the Carians, of incomprehensible speech, joined the Trojans against the Achaeans under the leadership of Nastes, brother of Amphimachos ("he who fights both ways") and son of Nomion; these figures appear only in the Iliad and in a list in Dares of Phrygia's epitome of the Trojan War:
"Nastes led the Carians, men of a strange speech. These held Miletus and the wooded mountain of Phthires, with the water of the river Maeander and the lofty crests of Mount Mycale. These were commanded by Nastes and Amphimachus, the brave sons of Nomion. He came into the fight with gold about him, like a girl; fool that he was, his gold was of no avail to save him, for he fell in the river by the hand of the fleet descendant of Aeacus, and Achilles bore away his gold."
Herodotus recorded that Carians believed themselves to be aborigines of Caria.
In his time, the Phoenicians were calling them "KRK" in their alphabetic script. This corresponds to the Karkiya or Karkisa mentioned in the Hittite records. Modern linguistics supports a supposition that the Carian language was a descendant of the Luwian language, a member of the Anatolian family of languages.
Other Luwian offshoots include Lycian and Lydian. Bronze Age Karkiya aided the confederacy of Assuwa against Tudhaliya I. But later, in 1323 BC, Arnuwandas II was able to write to Karkiya for them to provide asylum for the deposed Manapa-Tarhunta of Seha River. The Karkiyans did so, and allowed Manapa-Tarhunta to take back his kingdom.
Unlike the Luwiyans in the Near East, the Karkiyans did not retain their literacy through the Dark Age.
They next appear in records of the eighth century BC. The golden armour of Amphimachos mentioned by Homer clearly reflects a reputation of Carian wealth that may precede the Greek Dark Age and be recalled in oral tradition or be contemporaneous with late eighth-century Homer.
The Carians are clearly mentioned at 2 Kings 11:4 and possibly at Samuel 8:18, 15:18, and 20:23. Carians are also named as mercenaries in inscriptions found in ancient Egypt and Nubia, dated to the reigns of Psammetichus I and II. They are sometimes referred to as the Cari or Khari. Carian remnants have been found in the ancient city of Persepolis or modern Takht-e-Jamshid in Iran.
The Carians were often linked by Greek writers to the Leleges, but the exact nature of the relationship between Carians and Leleges remains mysterious. The two groups seem to have been distinct, but later intermingled with each other. Strabo wrote that they were so intermingled that they were often confounded with each other. However, Athenaeus stated that the Leleges stood in relation to the Carians as the Helots stood to the Lacedaemonians. This confusion of the two peoples is found also in Herodotus, who wrote that the Carians, when they were allegedly living amid the Cyclades, were known as Leleges.
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Figura 6: Carian Zeus Roman Provincial, Imperial Period, perhaps Antonine. Place of Manufacture: Caria, Asia Minor Height: 10.5 cm (4 1/8 in.) Bronze.
The bearded god has his hair done up in a knot behind. His pectoral and apron are represented only in front; at the back, his chiton flows from the shoulders to well below the ankles and feet in five large folds with deep grooves in between. His sandaled feet protrude from beneath the chiton below the apron in front. The base is in the form of a small, round plinth, and the attributes, fitted separately in the hands, are now missing. Light green patina with an earth encrustation. The ridges of drapery on the back have been cleaned with a wire brush.
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Figura 7: Euromos - The Cyclopean walls surrounding the temenos of the temple of Zeus Osogoa (called Zeus Carios, the Carian Zeus) are still visible, as well as a row of fourteen columns.
In the 6C and 5C BC, Labranda was already renowned for its sanctuary dedicated to Zeus Stradios (Zeus Labraundos), a deity worshipped only by the Carians, who seems to have been their war-god as Carian coins show him carrying a double axe (labrys) and a spear. At the time, the temenos (the sacred area of the sanctuary) consisted of a temple on an artificial terrace. In 497 BC the Carian army, defeated by Persian Darius I, together with their Miletian allies retreated through the 8 m/ 26 ft wide Sacred Road (whose pavements are still discernible) which connected Mylasa to the sanctuary, and collected together at Labranda in order to get reorganized. However, pursued by the Persians, during the battle which took place in the holy area, the Carians were definitively defeated. In 355 BC, during one of the festivals held in honor of Zeus Labraundos, Mausolus (377-353 BC) was saved from an assassination attempt at the last minute. To show his gratitude towards the god, he had the sanctuary enlarged and enhanced with a number of artificial terraces and monuments.
Ze-us, Oso-Goa <
Ze-us, Stra-dios < Es-Tar-Dios
Ze-us, La-bra-un-dos < La-Bar-Uni-Dios.
Doli-Queno
Figura 8: Mylasa (BC 3rd cent) Tetradrachm. (…) Zeus Labraundos standing right, holding double axe (labrys) in right hand, lotus-tipped sceptre in left / Zeus Osogoa standing right, holding trident in right hand, eagle in left; ΜΥΛΑΣΕΩ[Ν] to left, [ΕΙ]ΡΗΝΑΙΟΣ (magistrate) to right. Lightly toned EF, some light cleaning marks in fields. Extremely rare; third known specimen.
Figura 9: (BC 351-344) Hidrieios – Tetradrachm. Hidrieios, Satrap, 351-344 BC. (…) Laureate head of Apollo facing slightly right / Zeus Labraundos standing right, holding double axe (labrys) and lotus-tipped sceptre/ ΙΔΡΙΕΩΣ, Zeus Labraundos standing right, holding labrys and lotus-tipped sceptre, E to right. Fine style and high relief, EF.
One of the Carian ritual centers was Mylasa, where they worshipped their supreme god, called 'the Carian Zeus' by Herodotus. Unlike Zeus, this was a warrior god. One of the Carian goddesses was Hecate, who was later adopted by the Greeks in the sixth century BC. She was the patron of road crossings.
Herodotus calls her Athena and says that her priestess would grow a beard when disaster pended. On Mount Latmos near Miletus, the Carians worshipped Endymion, who was the lover of the Moon and fathered fifty children. Endymion slept eternally, in the sanctuary devoted to him, which lasted into Roman times.
Throughout the 1950s, J.M. Cook and G.E. Bean conducted exhaustive archaeological surveys in Caria.
During the 1970s, further archaeological excavations in Caria revealed Mycenean buildings at Iasus (with two "Minoan" levels underneath them) as well as Protogeometric and Geometric material remains (i.e. cemeteries and pottery). Interestingly, archaeologists confirmed the presence of Carians in Sardis, Rhodes, and in Egypt where they served as mercenaries of the Pharaoh. In Rhodes, specifically, a type of Carian chamber-tomb known as a Ptolemaion may be attributed to a period of Carian hegemony on the island. Despite this period of increased archaeological activity, the Carians still appear not to have been an autochthonous group of Anatolia since both the coastal and interior regions of Caria were virtually unoccupied throughout prehistoric times.
Of course, the assumption that the Carians descended from Neolithic settlers is contradicted by the fact that Neolithic Caria was essentially desolate. Though a very small Neolithic population may have existed in Caria, the people known as "Carians" may in fact have been of Aegean origin that settled in southwestern Anatolia during the second millennium BC.
EPHESIAN ARTEMIS. To summarise: There was close connection between the Amazons and Ephesian Artemis, a type of the Mother showing Cretan-Lycian affiliations. Their place in the cult gave rise to the two local sagas which emphasise the Oriental idea of sex-confusion.
PARTOS E CURDOS
Arsaces = According to Parthian myth he was the divine ancestor of the Persians. He is depicted with bow and arrows. Several kings of the Parthian dynasty were named after him.
Arsac(es) < *Har-Sac ó Sacaleshes.
< Kaur-kaku ó Ishkur.
Como sac era o nome que os citas davam a si mesmos é fácil de inferir que estamos perante uma tribo do velho fundo ariano centro europeu, de que os alanos eram, à época clássica, os representantes mais próximos, foneticamente pelo menos.
Mais interessante ainda é notar que «partos» seriam antigos parentes dos «curdos»
«Partos» < Phartu < *Kartu < *Kurtu > Kurdos > «curdos».
Claro que se poderia por a hipótese de serem os cretenses que descendiam de velhos povos paleolíticos centro europeus mas então colocar-se-ia a questão principal que é a de compreender a expansão da cultura neolítica, que indubitavelmente nasceu nas ilhas do centro mediterrânico e prosperou particularmente no mar Egeu, para oriente, via Anatólia, mar Cáspio, Arménia, Curdistão, Suméria, etc.
KERES
Mitologicamente *Kertu, a deusa mãe das cobras cretenses teria sobrevivido entre os gregos arcaicos como Keres, ou seja, numa forma esquecido dum culto violento aos deuses dos mortos.
Na mitologia grega, as Queres, ou Keras/Keres, são filhas de Nix, a Noite,que as teve sem cópula, tal como foi gerado pelo deus primordial Caos. Entretanto, em alguns livros é possível encontrar variantes de geneologia, entre as quais que seriam filhas de Tanatos e Nix.
Keras, Keres ou Ker (gr) simbolizam o destino cruel, fatal e impossível de escapar, são deusas que trazem a morte violenta aos mortais. Elas possuem a índole de todo descendente de Caos, são infalíveis.
Alguns relatos mitológicos, as trazem como mensageiras de Tânatos e agiam no reino de Hades ao lado das Erínias.
Entretanto, tais deusas são irmãs de Tanatos e me parece que relatos quanto a serem deuses de perfis diferentes mais verossímil, Tanatos era o responsável pela morte tranquila, por isso também sua associação ao sono Hipnos.
Já as Queres eram deusas responsáveis por levar os mortos do campo de batalha, portanto vem como a morte antes do tempo, a morte cruel. Assim, quando Ares partia para Grandes Guerras convocava as Keres, já que faziam parte de seu cortejo, após a batalha devoravam os mortos ou seu sangue e levava as almas ao inferno.
Não se pode definir o número correto destas deusas, cada uma corresponderia a um tipo específico de morte violenta.
Já Homero vai mais além, na Ilíada, afirma que todos os seres humanos possuem uma Ker consigo, que personificará sua morte. Neste caso, ker vem no sentido de boa ou má morte.
Nas artes, eram representadas aladas (como a maioria dos filhos da deusa Nix), e tinham aspecto horrendo, com grandes caninos, tais como os vampiros na acepção moderna, e unhas aduncas.
No renascentismo, elas foram confundidas com as Erínias.
Por outro lado, o Amor e a Morte andaram sempre de mãos dadas e Afrodite terá tido formas violentas e mortais, típicas duma deusa primordial de vida e morte como terão sido Kera ó Hera / Kali e Hator / Taweret, relacionadas com os cultos de morte e ressurreição solar.
Tánatos tem um pequeno papel na mitologia, sendo eclipsado por Hades que reinava sobre o submundo dos mortos acabando por ser também sinónimo do além dos mortos. En la teoría psicoanalítica, Tánatos es la pulsión de muerte, que se opone a Eros, la pulsión de vida. La «pulsión de muerte» identificada por Sigmund Freud, que señala un deseo de abandonar la lucha de la vida y volver a la quiescencia y la tumba. No debe confundirse con el impulso parecido del destrudo.
Assim se explicaria que a utilização de drogas psico-modificadoras, nos ritos de passagem para que os iniciados encontrassem a ponta “do fio de Ariadne” do seu destino por intermédio da tão almejada visão da divindade, estivesse a cargo de deusas *Kertu das cobras cretenses, como terá sido o caso de Tanit em Cartago, mãe de Melkart na fenícia.
Na mitologia grega, Kera era irmã de Hipnos e representava o destino do homem nos seus momentos finais.
Afrodite Morfo seria a herdeira destas arcaicas tradições nas quais teria sido também Afrodite Mandrogóritis e negra Afrodite Melania, a que, sendo variante da Noite, foi mãe de Hipnos e Thanatos, e, por isso, presidia ao sono que pode anteceder a morte. Para os antigos a morte natural seria mesmo um sono eterno de que não se acordava mais!
"E Nyx (Noite) pariu o odioso Moros (Condenação) e a negra Ker (Morte súbita) e Thanatos (Morte), e ela pariu também Hypnos (Sono) e a tribo de Oneiroi (Sonhos). E novamente a nocturna deusa Nyx, sem copular com ninguém, pariu Momos (Culpa) e a dolorosa Oizys (Miséria), e as Hesperides... Também pariu as Moirai (Destino) e as Keres vingadoras e crueis (Morte-fatal)... Também a mortífera Nyx pariu Nemesis (Inveja) para afligir os mortais, e depois desta, Apate (Decepção) e Philotes (Amizade) e o indesejada Geras (3ª Idade) e a desumana Eris (Discussão)", a Vingança (Némesis), Caronte e otras personificações - Hesiod, Theogony 211.
[1] January 4 1998, WWW.Geocities.com/athens/olympus/7696/central.htm.
[2] The Olympians, by James W. Jackson, 1995
[3] The Roots of the Nations, A STUDY OF THE NAMES IN GENESIS 10 by Arthur C. Custance.
[4] The Roots of the Nations, A STUDY OF THE NAMES IN GENESIS 10 by Arthur C. Custance.
[5] Imagem ciberneticamente retocada pelo autor do texto.
[6] s. m. que ou aquele que, por deformidade orgânica, tem absoluta incapacidade moral; • (por ext.) pacóvio, lorpa, idiota. Seriam os cretenses tardios propícios a taras genéticas por excessiva promiscuidade consanguínea num ambiente de confinamento insular já sem grandes alternativas de emigração colonial? Talvez nem tanto porque à etimologia referida falta um elo que parece ter sido de origem suíça.
[French, cretin, from Swiss French, crestin, CHRISTIAN, hence human being (an idiot being nonetheless human).] -- The American Heritage Illustrated Encyclopedic Dictionary
No entanto, os «cretinos» já existiam muito antes de todos os cristãos, pré e pés judaicos, porque o termo grego Xρηστός era usado com esta conotação antitética já por Aristóteles e Apolodoro pelo que o francês suíço deve ter sido, a este respeito, pouco inovador. A dúvida será então a de saber se Xρηστός teria algo a ver com Creta como parece ressoar no temo cretino actual em língua lusa!
[7] s. m. e f. organismo que vive à custa de outro (o hospedeiro).
[8] - Charles Pellegrino, Unearthing Atlantis (1991) p. 46.
[9] Cf. Jerome (St. Hieronymus) in his Latin translation of the Scriptures, the Vulgate, in the passage Ezekiel 27:2.
[10] Josephus, Jewish Antiquities I. vi. 1; the Scholiast to Lycophron’s Cassandra, 653; Stephen of Byzantium, ‘Ligystiné’, Cod. A; Eustathius to Dion, 195.
[11] Quoted in G. Syncellus, Chronography, 380.
[12] Herodotus 1.163; IV 152, 191; Sfesichorus (fl. -608) in Strabo 3.2.11; the Scholiast to Aristophanes, Ranae, 475; Eustathius to Dion, 337.
[13] Eusebius, Chronicle 11.17 in Syncellus, Chronography, 91; Hippolytus, Chronicon Paschale, II. 98.
[14] S. Mazzarino, Fra Oriente e Occidente (Florence, 1947), p. 272; G. Charles Picard, La vie quotidienne à Carthage au temps d’Hannibal (Paris, 1958), p. 265, n. 7; A. Schulten, Tartessos, second ed., (Madrid, 1945), pp. 54ff.; A. Garcia y Bellido, La Peninsula Ibérica en los comienzos de su Historia (Madrid, 1954), pp. 170ff.; the last-named author professes not to be absolutely certain about this identification. Cf. D. Harden, The Phoenicians (London, 1962), p. 160. P. Bosch-Gimpera considers it very doubtful: Zephyrus 13 (1952), p. 15; La nouvelle Clio 3 (1951).
[15] G. Conteneau, La civilization phénicienne (Paris, 1949), p. 235; Bérard, L’expansion et la colonization qrecques jusqu’au guerres médiques (Paris, 1960) p. 129; H. L. Lorimer, Homer and the Monuments (London, 1950), pp. 65ff. On Tarsus see also J. Boardman in Journal of Hellenic Studies 85 (1965), pp. 16ff. Cf. U. Täckholm in Opuscula romana 5 (1965), pp. 143ff. and W. Culican, The First Merchant Ventures (London, 1966), pp. 77ff.
[16] Garcia y Bellido, Bosch-Gimpera and Conteneau, cited above.
[17] Conteneau, La civilization phénicienne.
[18] Albright, Bulletin of the American Schools of Oriental Research 83 (1941), pp. 14ff.; Cintas, Céramique punique (Paris, 1950), p. 578; Hitti, History of Syria (London, 1951), p. 104.
[19] J. M. Blazquez, Tartessos y Los Origenes de la colonizacion feaicia en Occidente (Universidad de Salamanca, 1975), p. 18. This fact should be remembered in connection with C. Gordon’s attempt to interpret the name ”Tarshish” with the ”wine-dark sea” of Homer—Journal of Near-Eastern Studies 37 (1978), pp. 51-52.
[20] Isaiah 66:19; cf. Psalm 72:10: “The kings of Tarshish and of the isles shall bring presents: the kings of Sheba shall offer gifts.”
[21] J. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament (Princeton, 1955), p. 260.
[22] Pauly-Wissowa’s Realencyklopädie der Altertumswissenschaft, article “Knossos” ; cf. v. C. Burian, Geographie von Griechen-land. vol. II (Leipzig, 1868-72), p. 559 n. 1; see also Diodorus V. 70, 72.
[23] E.g. Attic thalatta, meaning “sea,” becomes thalassa in Doric.
[24] Dicionário de mitologia grega e romana de Joel Schemidt
[25]"Dorian," Microsoft® Encarta® 97 Encyclopedia. © 1993-1996 Microsoft Corporation. All rights reserved.
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