Coucoupha est employé comme nom masculin singulier. Employé comme nom. 1. dans l'Antiquité, en Égypte, animal mythique à longue oreilles figurant sur les sceptres des souverains. Quelques mots au hasard. Lisää henkiolentoja. In old pharmacy, a cucupha or cucufa was a cap, or cover for the head, with cephalic spices quilted in it, worn for certain nervous distempers, particularly those affecting the head. Saint Cucuphas is a martyr of Spain. His feast day is 25 July but in some areas it is celebrated on 27 July to avoid conflict with the important feast day of Santiago, the patron saint of Spain. His name is said to be of Phoenician origin with the meaning of "he who jokes, he who likes to joke."
ellauri141.html on line 331: muricibus Tyriis iteratae vellera lanae “Pelts of fleece double-dyed in Phoenician purple
ellauri171.html on line 940: The palace economy of Mycenaean Greece, the Aegean region and Anatolia that characterized the Late Bronze Age disintegrated, transforming into the small isolated village cultures of the Greek Dark Ages, which lasted from around 1100 BCE to the beginning of the Archaic age around 750 BCE. The Hittite Empire of Anatolia and the Levant collapsed, while states such as the Middle Assyrian Empire in Mesopotamia and the New Kingdom of Egypt survived but were considerably weakened. Conversely, some peoples such as the Phoenicians enjoyed increased autonomy and power with the waning military presence of Egypt and Assyria in the Levant.
ellauri171.html on line 961: None of the inscribed tablets found in 1929 in the Canaanite city of Ugarit (destroyed c. 1200 BC) has revealed a cosmology. Any idea of one is often reconstructed from the much later Phoenician text by Philo of Byblos (c. 64–141 AD), after much Greek and Roman influence in the region.
ellauri171.html on line 973: It is considered virtually impossible to reconstruct a clear picture of Canaanite religious practices. Although child sacrifice was known to surrounding peoples, there is no reference to it in ancient Phoenician or Classical texts. The biblical representation of Canaanite religion is always negative.
ellauri171.html on line 986: Jezebel (circa 910–841 BCE) was the wife of Ahab—king of Israel, daughter of Etbaal— king of Tyros (Phoenician empire), and mother of Ahazia and Jehoram—Ahab’s sons and successors. Ethbaal served as a priest of Astarte, the primary Phoenician goddess.
ellauri171.html on line 989: Jezebel’s marriage to Ahab was a political alliance. The union provided both peoples with military protection from powerful enemies as well as valuable trade routes: Israel gained access to the Phoenician ports; Phoenicia gained passage through Israel’s central hill country to Transjordan and especially to the King’s Highway, the heavily traveled inland route connecting the Gulf of Aqaba in the south with Damascus in the north. But although the marriage is sound foreign policy, it is intolerable to the Deuteronomist because of Jezebel’s competing gods.
ellauri180.html on line 187: Others believe that circumcision arose as a mark of defilement or slavery (fig. 1). In ancient Egypt captured warriors were often mutilated before being condemned to the slavery. Amputation of digits and castration was common, but the morbidity was high and their resultant value as slaves was reduced. However, circumcision was just as degrading and evolved as a sufficiently humiliating compromise. Eventually, all male descendents of these slaves were circumcised. The Phoenicians, and later the Jews who were largely enslaved, adopted and ritualized circumcision. In time, circumcision was incorporated into Judaic religious practice and viewed as an outward sign of a covenant between God and man (Genesis XVI, Fig. 2).
ellauri184.html on line 518: The Book of Genesis explains circumcision as a covenant with God given to Abraham,[Gen 17:10] In Judaism it "symbolizes the promise of lineage and fruitfulness of a great (???) nation," the "seal of ownership (???) and the guarantee of relationship between peoples and their god." Some scholars look elsewhere for the origin of Jewish circumcision. One explanation, dating from Herodotus, is that the custom was acquired from the Egyptians, possibly during the period of enslavement. An additional hypothesis, based on linguistic/ethnographic work begun in the 19th century, suggests circumcision was a common tribal custom among Semitic tribes (Jews, Arabs, and Phoenicians).
ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity.
ellauri205.html on line 51: Eurooppaa pidetään useimmissa historiallisissa lähteissä Tyron kuninkaan Agenorin kauniina tyttärenä (vrt. Iisebel); äitinsä nimi on yleensä Telia tai Elisa. Isänsä kautta Eurooppa on Poseidonin tyttärentytär ja myös nymfi Io:n jälkeläinen. Sources differ in details regarding Europa's family, but agree that she is Phoenician, and from an Argive lineage that ultimately descended from the princess Io, the mythical nymph beloved of Putin, who was transformed into a heifer.
ellauri412.html on line 178: Asherah, or Ashtoreth, was the name of the chief female deity worshiped in ancient Syria, Phoenicia, and Canaan. The Phoenicians called her Astarte, the Assyrians worshiped her as Ishtar, and the Philistines had a temple of Asherah. Asherah was a fertility goddess, and considered a high deity by the Canaanites on the level of their god Baal. God wasn't crazy about Asherah worship and warned Israel about it several times, commanding them repeatedly to tear down the symbols of Asherah worship, the Asherah pole, also known as Asherim or Asherah Groves:
ellauri499.html on line 120: Israelite personal names suggest that there was likely no hostility between YHWH and Baal in Iron Age IIB Israel. Certain Iron Age IIB Phoenician and Israelite seals display a youthful four-winged striding god with blossoms/branches in his hands, likely a depiction of Baal in his role as the celestial Baal-šamêm (Lord of the heavens).
ellauri499.html on line 128: Israelite personal names suggest that there was likely no hostility between YHWH and Baal in Iron Age IIB Israel. Certain Iron Age IIB Phoenician and Israelite seals display a youthful four-winged striding god with blossoms/branches in his hands, likely a depiction of Baal in his role as the celestial Baal-šamêm (Lord of the heavens).
ellauri499.html on line 138: The notion that the Omrides promoted the worship of YHWH as the “god of Israel” stands in stark contrast to the Hebrew Bible’s claim that Omri’s son Ahab, under the infuence of  his Phoenician wife Jezebel,  introduced and officially sponsored a Phoenician cult of Baal in Samaria and tried to eliminate the worship of YHWH in Israel (1 Kgs 16:30–32).
ellauri499.html on line 145: Ironically, to the extent that the Baal polemics in the books of Kings (coincidentally?) refect anything historical about early Israelite religion, I argue that it is the memory of the Omrides’ central role in reforming Israelite religion on a Phoenician model, albeit to promote YHWH, not Baal, as the “god of Israel” and Israel’s divine “lord.”
ellauri499.html on line 262: Known by epithets like "rider of the clouds" and "Victorious Baal", he was associated with rain, lightning, wind, fertility, and kingship, and was often depicted in opposition to sea and death deities like Yammu and Mot. Worship of Baal spread throughout the Levant, Egypt, and the Mediterranean via Phoenician colonization, with regional forms such as Baal Hammon in Carthage. The god was also known as "the mighty one", and "the one without equal" ("there is none above him"). Sounds familiar.
ellauri499.html on line 268: The spelling of the English term "Baal" derives from the Greek Báal (Βάαλ) which appears in the New Testament and Septuagint, and from its Latinized form Baal, which appears in the Vulgate. These forms in turn derive from the vowel-less Northwest Semitic form bʿl (Phoenician and Punic: :𐤁.
ellauri499.html on line 270: The word's biblical senses as a Phoenician deity and false gods generally were extended during the Protestant Reformation to denote any idols, icons of the saints, or the Catholic Church generally. In such contexts, it follows the anglicized pronunciation and usually omits any mark between its two As. In close transliteration of the Semitic name, the ayin is represented, as Baʿal. In the Northwest Semitic languages—Ugaritic, Phoenician, Hebrew, Amorite, and Aramaic—the word baʿal signified "owner" and, by extension, "lord", a "master", or "husband". Cognates include the Akkadian Bēlu, Amharic bal (ባል),and Arabic baʿl (بعل). Báʿal (בַּעַל) and baʿl still serve as the words for "husband" in modern Hebrew and Arabic respectively. They also appear in some contexts concerning the ownership of things or possession of traits. The feminine form is baʿalah (Arabic: بَعْلَة), meaning "mistress" in the sense of a female owner or lady of the house and still serving as a rare word 'emäntä' for "wife" in Finnish agrarian speech.
ellauri499.html on line 277: A minority propose that JHWH was a native Canaanite deity whose cult was identified with or absorbed aspects of Hadad's. Regardless of their original relationship, by the 1st millennium BC, they were distinct: Hadad was worshiped by the Aramaeans and Baʿal by the Phoenicians and other Canaanites. Baʿal is well-attested in surviving inscriptions and was popular in theophoric names throughout the Levant but he is usually mentioned along with other gods, "his own field of action being seldom defined". He was like the CEO.
ellauri499.html on line 281: He was also called upon during battle, showing that he was thought to intervene actively in the world of man, unlike the more aloof El. The Lebanese city of Baalbeck was named after Baal. Alternatively, Ba' al is a divine co-regent with El, where El was the executive while Ba' al was the sustainer of the cosmos. The Baʿal of Ugarit was the epithet of Hadad, but as time passed, the epithet became the god's name while Hadad became the epithet. Baʿal was usually said to be the son of Dagon, the funny fish god, but appears as one of the sons of El in Ugaritic sources. Both Baʿal and El were associated with the bull in Ugaritic texts, as they symbolized both strength and fertility. He held special enmity against snakes, both on their own and as representatives of Yammu (lit. "Sea"), the Canaanite sea god and river god. He fought the Tannin (Tunnanu), the "Twisted Serpent" (Bṯn ʿqltn), "Lotan the Fugitive Serpent" (Ltn Bṯn Brḥ, the biblical Leviathan)] and the "Mighty One with Seven Heads" (Šlyṭ D.šbʿt Rašm). Baʿal's conflict with Yammu is now generally regarded as the prototype of the vision recorded in the 7th chapter of the biblical Book of Daniel. As vanquisher of the sea, the Canaanites and Phoenicians regarded Baʿal as the patron of sailors and sea-going merchants. As vanquisher of Mot, the Canaanite death god, he was known as Baʿal Rāpiʾuma (Bʿl Rpu) and regarded as the leader of the Rephaim (Rpum), the ancestral spirits, particularly those of ruling dynasties. From Canaan, worship of Baʿal spread to Egypt by the Middle Kingdom and throughout the Mediterranean following the waves of Phoenician colonization in the early 1st millennium BC. He was described with diverse epithets, and before Ugarit was rediscovered, these were supposed to refer to distinct local gods. However, as explained by Day, the texts at Ugarit revealed that they were considered "local manifestations of this particular deity, analogous to the local manifestations of the Virgin Mary in the Roman Catholic Church". In those inscriptions, he is frequently described as "Victorious Baʿal" (Aliyn or Ảlỉyn Baʿal), "Mightiest one" (Aliy or ʾAly] or "Mightiest of the Heroes" (Aliy Qrdm), "The Powerful One" (Dmrn), and in his role as patron of the city "Baʿal of Ugarit. As Baʿal Zaphod, he was particularly associated with his palace atop Jebel Aqra (the ancient Mount Ṣapānu and classical Mons Casius). He is also mentioned as "Winged Baʿal" (Bʿl Knp) and "Baʿal of the Arrows" (Bʿl Ḥẓ). Phoenician and Aramaic inscriptions describe "Baʿal of the Mace" (Bʿl Krntryš), "Baʿal of the Lebanon" (Bʿl Lbnn), "Baʿal of Sidon" (Bʿl Ṣdn), Bʿl Ṣmd, "Baʿal of the Heavens" (Baʿal Shamem or Shamayin), Baʿal ʾAddir (Bʿl ʾdr), Baʿal Hammon (Baʿal Ḥamon), Bʿl Mgnmt. Baʿal Hammon was worshipped in the Tyrian colony of Carthage as their supreme god. It is believed that this position developed in the 5th century BC following the severing of its ties to Tyre following the 480 BC Battle of Himera. Like Hadad, Baʿal Hammon was a fertility god. Inscriptions about Punic deities tend to be rather uninformative, though, and he has been variously identified as a moon god[citation needed] and as Dagan the grain god[citation sorely missed].
ellauri499.html on line 289: 1 Kings 18 records an anecdote of a contest between the prophet Elijah and Jezebel's priests. Both sides offered a sacrifice to their respective gods: Baʻal failed to light his followers' sacrifice while Yahweh's heavenly fire burnt Elijah's altar to ashes, even after it had been soaked with water. The observers then followed Elijah's instructions to slay the priests of Baʿal, after which it began to rain, showing Yahweh's mastery over the weather. Other references to the priests of Baʿal describe their burning of incense in prayer and their offering of sacrifice while adorned in special vestments. The title baʿal was initially a synonym of the Hebrew adon ("Lord") and adonai ("My Lords") still used as aliases of the Lord of Israel Yahweh. According to some scholars, the early Hebrews did use the names Baʿal ("Lord") and Baʿali ("My Lord") in reference to the Lord of Israel, just as Baʿal farther north designated the Lord of Ugarit or Lebanon. This occurred both directly and as the divine element of some Hebrew theophoric names. However, according to others it is not certain that the name Baal was definitely applied to Yahweh in early Israelite history. The component Baal in proper names is mostly applied to worshippers of Baal, or descendants of the worshippers of Baal. Names including the element Baʿal presumably in reference to Yahweh include the judge Gideon (also known as Jerubaʿal, lit. "The Lord Strives"), Saul's son Eshbaʿal ("The Lord is Great"), and David's son Beeliada ("The Lord Knows"). The name Bealiah ("The Lord is Jah"; "Yahweh is Baʿal" combined the two. However John Day states that as far as the names Eshbaʻal, Meribaʻal, and Beeliada (that is, Baʻaliada), are concerned it is not certain whether they simply allude to the Canaanite god Baʻal, or are intended to equate Yahweh with Baʻal, or have no connection to Baʻal]. It was the program of Jezebel, in the 9th century BC, to introduce into Israel's capital city of Samaria her Phoenician worship of Baal as opposed to the worship of Yahweh that made her name anathema to the chauvinists.
ellauri499.html on line 343: The Northern Kingdom was wealthier, more cosmopolitan, and deeply connected to Phoenician trade routes. This made it a major hub for Baal and Asherah worship, famously promoted by rulers like King Ahab and Queen Jezebel. However, Yahweh was still worshipped there; many northern kings had Yahwistic names (like Jehu or Joram), but they practiced syncretism (blending Yahweh worship with Baal worship). The Southern Kingdom was more isolated and rugged, which helped the Yahweh-alone movement gain stronger political traction. Yet, archaeological evidence—like the Kuntillet Ajrud inscriptions—shows that many everyday southerners also worshipped Asherah alongside Yahweh. Pure monotheism was not yet the norm for the average citizen.
ellauri499.html on line 384: Libanonin Baal oli pahempi kuin paapa, melkein kuin paska! 1 Kings 16:33 says that “Ahab did more to provoke the anger of the Lord, the God of Israel, than had all the kings of Israel who were before him.” The frequent polemic in the Hebrew Bible against Israelites marrying non-Israelites is highlighted in this story: it’s because Ahab sinned by marrying a Phoenician that the worship of the false god Baal was brought to Israel.
xxx/ellauri114.html on line 732: According to the Table of Nations in Genesis 10 (verses 15-19), Canaan was the ancestor of the tribes who originally occupied the ancient Land of Canaan: all the territory from Sidon or Hamath in the north to Gaza in the southwest and Lasha in the southeast. This territory, known as the Levant, is roughly the areas of modern-day Israel, Palestine, Lebanon, western Jordan, and western Syria. Canaan's firstborn son was Sidon, who shares his name with the Phoenician city of Sidon in present-day Lebanon. His second son was Heth. Canaan's descendants, according to the Hebrew Bible, include:
xxx/ellauri166.html on line 324: "A temple for your habitation", where the Greek text (Koinē Greek: ναὸν τῆς σῆς σκηνώσεως) suggests a possible parallel understanding, and where σκήνωσις skēnōsis "a tent-building", a variation on an early loanword from Phoenician (Ancient Greek: ἡ σκηνή skēnē "tent"), is deliberately used to represent the original Hebrew or Aramaic term. (Eli skene! Varmaan pyhä henki on jotenkin tästä stailattu. Vaika spiritus on maskuliini, ja koiraanhommiinhan se joutuukin. Toisaalta sen hyvä piirre on, että se on aika hahmoton, ei lähde neizyt Maarian suhteen fantasiat liikaa laukkaamaan.) In the post-temple era usage of the term shekhinah may provide a solution to the problem of Cod being omnipresent and thus not dwelling in any one place. (Jepjep:) The concept of shekhinah is also associated with the concept of the Holy Spirit in Judaism (ruach ha-kodesh).
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