Fresh Batch #179: The Orphic Voice of God

Amonian Radical Phi, the Etymology of Egypt, Coptic, Artemis, Kronos, and More.

Jan 20, 2025

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According to Bryant’s observations, if they can be depended on, the following would indicate that Delphi signifies the Voice of Light, or the Voice of the Sun (Del-phi), on account of the Greek word for light being δηλα (dela), which would mean the Oracle of Delphi is the Oracle for the Voice of the Sun, in other words, the Oracle of the Voice of Apollo. It would also indicate Orpheus, and the Orphic tradition that Christianity borrows so heavily from, signifies the Voice of the Sun, or God.

Phi.

Jacob Bryant wrote (Anal. Anc. Myth. pp. 88-90.), “Phi signifies a mouth; also language, and speech. It is used by the Amonians particularly for the voice and oracle of any God; and subjoined to the name of that Deity. The chief oracle in the first ages was that of Ham, who was worshiped as the Sun, and styled El (which is actually Al; אל), and Or. Hence these oracles are in consequence called Amphi, Omphi, Alphi, Elphi, Urphi, Orphi. It is made to signify, in the book of Genesis, the voice, or command of Pharaoh. (Genesis. c. 45. v. 21. For those unfamiliar with Old Synagogue Hebrew, P and F are the same letter (פ), hence the invention of the point-system to signify which is P (פּ) and which is F (פ) in Modern Hebrew; Modern Hebrew has nothing to do with the ancients. Modern Hebrew was created during the Middle Ages. As such, the following interpretation of command (mouth) being Pi, as opposed to Phi, is merely an interpretation by modern scholars. This occurs all the time and is a major issue.)

“From Phi in this acceptation came φημι (phemi), φημη (pheme), φημυς (phemys), φασκω (phasko), φατις (phatis), fama, fari,—ita farier infit (he begins to speak). I imagine that the term Pharaoh itself is compounded of Phi-Ourah, Vox Ori, sive Dei (the Voice of Ori, or of God). It was no unusual thing among the ancients to call the words of their prince the voice of God. Josephus informs us that it signified a king: Ό Φαραων παρ’ Αιγυπτιοις βασιλεα σημαινει (Pharaoh, among the Egyptians, means king; Josephus. Antiq. Jud. L. 8. c. 6.): and Ouro in the Copto-Arabic Onomasticon is said to signify the same: but I should think, that this was only a secondary of the original term.

“Phi is also used for any opening or cavity: whence we find the head of a fountain often denominated from it; at least the place, whence the fountain issued forth, or where it lost itself. (Phiale, meaning cup in Greek, was used to denote fountain in Latin. See the subsequent Pliny citation. L. 5. c. 9.) And as all streams were sacred, and all cavities in the earth looked upon with a religious horror, the Amonians called them Phi-El, Phi-Ainon, Phi-Anes; rendered by the Greeks Phiale, Phænon, Phanes, Phaneas, Paneas. The chief fountain of the river Jordan lost itself underground, and rose again at Paneas. (See Relandi Palæstina. Vol. 1. c. 41. p. 265.) Pliny speaks of a place of this sort at Memphis, called Phiala (Plin. L. 8. c. 46.); and, as he imagines, from its figure: but it was undoubtedly a covert aqueduct, by which some branch of the river was carried. The Nile itself is said to be lost underground near its fountains; and that place also was called Phiala. Phialam appellari fontem ejus, mergique in cuniculos ipsum amnem. (Let the cup be called its fountain, for the river sinks into tunnels. Plin. L. 5. c. 9.) There was also a fountain of this name at Constantinople. (Ευπυτατη φιαλη τις ιασπιδος εκτομος ακρης. Phiale, a fountain which was submerged, cut its edge through jasper. Paulus Silentiarius. Part. 11. v. 177. See Relandus above.) Sometimes it occurs without the aspirate, as in Pella, a city of Palestine, named undoubtedly from its fountains: for Pliny calls it Pellam aquis divitem. (Pella is rich in water. Plin. L. 5. c. 18.) Mines were held sacred; and like fountains were denominated from Ænon, and Hanes, those titles of the Sun. In Arabia near Petra was a mine, worked by condemned persons, which was named Phinon, and Phænon. (Athanasii Epist. ad solitariam vitam agentes. p. 658.) Epiphanius mentions Φανησια μεταλλα, or the mines of Hanes (Epiphanius adversus Hæres. L. 2. tom. 2. p. 719.); to which Meletius a bishop of the Thebaïs was condemned.”

Φανησια μεταλλα translates and transliterates to Phanesia metals, not mines of Hanes. I cannot help but notice how close Phanesia is to Phoenicia. Could this be mines or metals of Phoenicia? The Etruscans, also called Pelasgians, Tyrrhenians, and Tyrsenians by the rest of the world, became a maritime empire in the Mediterranean over two centuries prior to the Phoenicians, according to Thomas Astle. Now, he did not suspect the Pelasgians were from Italy. Myrsilius of Lesbos claimed that the rest of the world called the same people Pelasgians and Tyrrhenians, according to Dionysius of Halicarnassus. The Tyrrhenian Sea is off the west coast of Italy, and it is well-known that this is one of the Greek appellations for the Etruscans. The Etruscans had multiple natural advantages, in addition to being an ingenious and courageous race. The mountains of Italy were rich in almost everything needed for practical use, except gold and silver, which they were able to acquire from other cultures through trade. The root of Phoenician (which is an English transliteration from the Greek Phoinikos) is from the Latin Poeni, which comes from the Etruscan Puni, signifying purple. This didn’t come from Greece, as observed by the fact that Etruscan has no affinity to Greek, and cannot be translated. Furthermore, the abecedaria that scholars formerly thought were ancient Greek, turned out to be Etruscan, which demonstrates the Greeks did not get their alphabet from the mythical Phoenician Cadmus, but rather, they got their alphabet from the Etruscans, who were the first to wear puni, or phoenix, the color we know today as Tyrian purple. What remains of the ancient Italian languages can only be poorly translated by knowing the words incorporated into their ligua franca, which became Latin.

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