Fresh Batch #173: Etymology of Sun

Amonian Radicals San, Son, Zan, Zaan, Di, Dio, Dis, Dus, Kur, Kyros, Cura, Cohen or Cahen, Kona, Cuno.

San, Son, Zan, Zaan

Jacob Bryant wrote (Anal. Anci. Myth. p. 35.), “The most common name for the Sun was San, and Son; expressed also Zan, Zon, and Zaan. Zeus of Crete, who was supposed to have been buried in that Island, is said to have had the following inscription on his tomb: Ώδε μεγας κειται Ζαν, όν Δια κικλησκουσι. (Here lies the great Sun, the divine reckoner of the cycle. Cyril. contra Julianum. L. 10. p. 342. And Iamblich. in vitâ Pythagoræ.) The Ionians expressed it Ζην (Zen/Zin), and Ζηνα (Zena/Zina). Hesychius tells us, that the Sun was called Σαως (Saos) by the Babylonians. It is to be observed that the Grecians in foreign words continually omitted the Nu final (N), and substituted a Sigma (S). The true Babylonish name for the Sun was undoubtedly Σαων (Saon), oftentimes expressed Σωαν, Soan.”

Anyone care to demonstrate Saon or Soan written in Babylonian cuneiform? Without inscriptions, or citations from historians that were closely connected with the region, I’d file a motion to dismiss the Babylonish claims.

Sean, shen, san, etc., all pertain to holy, saints, sun, etc. in cultures across the known ancient world. Look no further than an Irish dictionary.

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As a reminder, the reason I call this system Suncript is precisely related to these radicals. Holy writ in Celtic is written as San-Scriobhte, in Sanskrit, Sanskrita, and in Roman Latin, Sanctum scriptum. It is indisputable that these systems come from the same parent, which I maintain is ancient Italian: Etruscan and the like. (Oscan, Umbrian, ancient Ligurian, Sardinian, Sicilian, etc., none of which had affinity to Indo-European, yet somehow use the same alphabetical system.)

Bryant continued (Ib.), “It was the same as Zauan of the Sidonians; under which name they worshiped Adonis, or the Sun. Hesychius says, Ζαυανας, θεος τις εν Σιδωνι. (Zauanas, god of the Sidonians.) Who the Deity was, I think may be plainly seen. It is mentioned by the same writer, that the Indian Hercules, by which is always meant the chief Deity, was styled Dorsanes: Δορσανης ό Ήρακλης παρ’ Ινδοις. (Dorsanis is Hercules among the Indians.) The name Dorsanes is an abridgment of Ador San, or Ador-Sanes, that is Ador-Sol, the lord of light.”

Why must these scholars keep returning to an Italian mindset to explain the meanings of these names? San? Sol?

Bryant continued (Ib. pp. 35, 36.), “It was a title conferred upon Ham; and also upon others of his family; whom I have before mentioned to have been collectively called the Baalim. Analogous to this they were likewise called the Zaanim, and Zaananim: and a temple was erected to them by the ancient Canaanites, which was from them named Beth-Zaananim.” (Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1. v. 11. Solis Fons.)

I have to protest against the transliteration. The word בצעננים (bet, tzadi, ayin, nun, nun, yod, mem sofit) actually looks like this: BTZONNM. The ב functions as a particle, so that’s why the translation is in Zaanannim or by Zaanannim. The precise transliteration of the subject is Tzonnm (צעננים).

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It’s spelled differently in Micah. Zaanan is a transliteration of צאנן, which is precisely Tsann.

Bryant continued (Ib. p. 36.), “There was also a place called Sanim in the same country, rendered Sonam, Σωναμ, by Eusebius (Relandi Palæstina. V. 2. p. 983.); which was undoubtedly named in honour of the same persons: for their posterity looked up to them, as the Heliadæ, or descendants of the Sun, and denominated them from that luminary.”

Remember that long ago there were no adjectives, so someone saying they are the son or daughter of something was a figure of speech as saying they were like that thing; in this instance they are claiming to be like the sun.

Continuing (Ib.), “According to Hesychius it was a title, of old not unknown in Greece; where princes and rulers were styled Zanides, Ζανιδες, Ήγεμονες (Zanides, Hegemons). In Diodorus Siculus mention is made of an ancient king of Armenia, called Barsanes; which signifies the offspring of the Sun. We find temples erected to Deity of the same purport; and styled in the singular Beth-San: by which is meant the temple of the Sun.”

Recall that the etymology of temple comes from templum, a section of the sky marked off by the augur. Beth means house in Hebrew, so liberty is taken to call it a temple. It means Holy House or House of the Sun, which corresponds to astrology, not historical edifices. One of the words used in the Bible to signify temple is היכל: eikl.

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Continuing (Ib.), “Two places occur in Scripture of this name: the one in the tribe of Manasseh; the other in the land of the Philistines. The latter seems to have been a city; and also a temple, where the body of Saul was exposed after his defeat upon mount Gilboa. (See V. 3. p. 415.) For it is said, that the Philistines (I Samuel. c. 31. v. 9, 10.) cut off his head, and stripped off his armour—and they put his armour in the house of Ashtoreth, and they fastened his body to the wall of Bethsan.”

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There must be something missing in Bible Hub’s framework, because I’ve noticed people claiming words to be written that are not showing up in its lexicon. The reason I use it is for easy access, rather than having to flip through older lexicons like dictionaries. That being said, Beth is not provided in Hebrew. It is written simply as שן (sn; shin, nun sofit), which they take the liberty of transliterating as shan. However, in Old Synagogue Hebrew, there is only the use of shin (ש). But whether it be san or shan, my previous point is proven regarding words pertaining to holiness, sun, saint, sacred, etc. in many cultures across the known world.

Bryant continued (Ib.), “They seem to have sometimes used this term with a reduplication: for we read of a city in Canaan called Sansanah (Joshua. c. 15. v. 31.); by which is signified a place sacred to the most illustrious Orb of day (sun).”

This word, once the vav is removed at the beginning, is SNSNE (סנסנה), distinctly written in Modern Hebrew as to not be pronounced like SH.

Bryant continued (Ib. p. 37.), “Some ancient statues near mount Cronius in Elis were by the natives called Zanes, as we are told by Pausanias (l. 5. p. 430.): Καλουνται δε ύπο των επιχωριων Ζανες. (They (the statues) were called the subordinates of Zan in that region.) They were supposed to have been the statues of Zeus: but Zan was more properly the Sun; and they were the statues of persons, who were denominated from him. One of these persons, styled Zanes, and Zanim (this word is plural if considered from a Hebrew perspective), was Chus: whose posterity sent out large colonies to various parts of the earth. Some of them settled upon the coast of Ausonia, called in later times Italy; where they worshiped their great ancestor under the name of San-Chus.”

It is actually quite amazing to see Bryant considering these things without ever noticing the Etrusco-Phoenician origin, which is Celtic. The entire body of Irish law is Phoenician code, spelled Fenians, which has several names: Feneachas, Feineachas, and Seanchus.

This is the same as San-Chus (cited above), but San-Chus appears to be more modern because it is spelled with S rather F or φ (Phi), observed by the very name Phanes, more appropriately transliterated as Fanis (Φάνης; shining), who is Protogonos (Πρωτογόνος; first-born). The basis of this system is not supported by claims of it coming from the orient.

I’ll leave casual readers with an excerpt from The Holy Sailors, which is a must-read if you’re interested in this Celtic-Etrusco-Phoenician culture.

“Betham (Ib. pp. 56, 57.) connects it to Seancur, citing O’Reilly’s Irish Dictionary, ‘Seanchus, that is, old cause, that is, a very old cause, and every cause appertaining to antiquity, as senex custodia, i.e. old guardianship, or keeping secure; Seancur, that is, sensus, castigatorius, i.e. collected intelligence, arranged in order; Sen cur, quasi senex causa, i.e. seancuir, or senex causus:—the old head of knowledge or law. What the aforesaid great Sheanchus states, is that Sheanchus is the term applied to perfect, knowledge among the learned, as genealogies (such as Genesis, which is genealogical history, and law books were the origin and foundation of the Irish Sheanchus books). The delineation, or ramifying all true history, is called Dinseanchus, that is, its accurate and corroborated history; poetry, without fabulous embellishment, and grammar, that is, the elements of education, among the learned of Ireland were so called.’

“Recall sean pertaining to the sun, as does sain, to bless, and Seanchus is literally the sun Cush. The Holy, Blessed, or Solar Sailors, will become apparent when continuing with O’Reilly’s Irish Dictionary, ‘Sheancus, constitutes, both in name and matter, the original laws of Ireland, and they are sometimes called Fenechus, because they regulated “the Fenians (Phœnicians) and their colonies. It was the foundation of the knowledge of the tribes of Erinn, and points out their origin, for the Erenachs (Irish) derive their name from Fhenius Farsaid. Phenius, the mariner, or of the prow of a ship.”’

“Is Erinn, the goddess of Ireland, connected to Eri, or Heri, a savior in Sanskrit? Betham concludes (Ib. p. 57.), ‘The Seanchus was also called Fenechus, because the Irish derived their knowledge of it from their ancestors, the Fenicians, or Phœnicians, of whom they were a colony. Could any evidence be more direct and conclusive? We find the language and traditions of Ireland in perfect accordance with the statements of the Roman writers, and all extraneous testimony.’”

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