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Guide to Patagonia's Monsters & Mysterious beings

I have written a book on this intriguing subject which has just been published.
In this blog I will post excerpts and other interesting texts on this fascinating subject.

Austin Whittall


Showing posts with label inscriptions. Show all posts
Showing posts with label inscriptions. Show all posts

Monday, May 25, 2026

Minoans in America


Not long ago, I wrote a post about the Native Americans from the Great Lakes region of U.S.A., who mined native copper and used it for practical and ornamental artifacts (axes, jewels, spear heads, etc). For over 5,000 years different tribes operated this mining, processing, and trading emporium across North America.


However, some authors have suggested that the copper was extracted by Mediterranean people (i.e. Phoenicians, Carthaginians, or Minoans). In today's post we will look into some of these wild theories.


Minoans and copper trade, Jewell's theory


In his book, published in 2000, "Ancient Mines of Kitchi-Gummi: Cypriot / Minoan Traders in North America", Roger L. Jewell gives his support to the Minoan discovery of America and their use of the native copper mines in Lake Superior. The name "Kitchi-Gummi" is the the Ojibwe (Anishinaabe) name for Lake Superior


Mainstream scientists agree that the copper was not only used locally but also traded across North America. Some of the metal artifacts were buried in graves, other pieces were lost, and, following the discovery of America, most Native objects were taken (looted, stolen) and melted down for other uses. However, Jewell argues that the natives couldn't have dug 5,000 separate mines 4,500 years ago or consumed the 20 to 50 million pounds (9,000 MT to 22,000 MT) of pure copper that were extracted from these mines.


But, according to Wilband, 1978 the figure is even higer than the one given by Jewell: "500 million pounds to perhaps more than one billion pounds" citing: Drier, R. W., and Du Temple, 1961, Prehistoric copper mining in the Lake Superior region. Published privately by the authors.


Though the figure may seem large, it adds up to 227,000 to 554,000 MT. To grasp it, its volume is roughly 25,000 to 50,000 cubic meters, or 883,000 to 1,766,000 cu. ft. Averaged over, say, 5,000 years of mining it isn't much: 5 m3 or 17.6 cu.ft. of pure copper per year. This was traded across the continent and widely dispersed.


As I haven't bought the book, I will simply summarize the arguments put forward by the author in his book's overview, and on its website, as well as information I came across on online forums. All of them agree, and sound quite serious, but, in fact they don't add up to support the Minoan connection with America.


Overview of the theory


The copper mines are located in the Isle Royal region of Lake Superior in Michigan, USA (Google maps). They were operated by Native Americans who were managed by European people on how to extract the copper. These Europeans then loaded their ships with the copper and sailing east, along the Great Lakes, and the -Saint Lawrence River, crossed the North Atlantic and took the copper to Spain where they smelted it. The copper ingots were then traded across the Mediterranean by Minoans from Crete or merchants based in Cyprus, who sold it to the Egyptians. All of this is said to have taken place around 4000 BC. (perhaps too early in my opinion, regarding the Minoan Culture on Crete.

Dolmens

As evidence, Jewell says these mines in Michingan have been dated to 4000 BC by radiocarbon methods. He adds that European culture can be seen in the region because there are dolmens on the shores of Lake Superior. Dolmens are megalithic (large-stone) structures common in bronze-age Europe 3,000 to 4,000 years BC. A dolmen generally consists of two or more upright slabs supporting a flat slab layed across them. They are table-like structures. Jewell adds that some of these dolmens are inscribed with the word "BAAL", the name of a Semitic god (from Phoenicia and Canaan) —which seems strange if the miners are Minoan or Cypriot! The script used to write the word is Ogham, another oddity because it is much more recent, from the Irish Middle Ages.


Below are some European Dolmens, they are structures that a person can enter, and stand inside. Their appearance is very different from the "dolmen" of Lake Superior pictured futher down, which is resting on some big boulders, not on tall slabs.


European bronze-age dolmens
European dolmens.

The "dolmen" at Sawbill, Michigan:


Sawbill dolmen
Sawbill Dolmen stones near Lake Lujenida. Photo by Gary Meinz. Source

The supposed Dolmen is interesting, but I don't see the need to link it with Minoans. The picture above forms part of an article that states that dolmens "are commonly found in the Eastern United States. It is believed that this dolmen is the only one in Minnesota. The Dolmen measures approximately 4 feet high by 6 feet wide and seems to be oriented to the sunrise at the Summer Solstice. It has been speculated that this Dolmen may have been used to observe planetary/star movements, or as a worship area marking changes in the seasons".


Interesting speculatin, but notice the phrasing "it seems" so it isn't a fact that the boulder points towards the summer solstice. In my opinion is it not man-made, it is an erratic boulder (see this article, with a picture of a similar looking natural dolmen in Austwick, England). Erratic boulders are large stones hewn by glaciers and transported on the ice sheet for hundreds of miles and deposited when the ice melted.

Newberry tablet

Jewell adds further evidence in the shape of the Newberry Tablet (my next post will deal with it), a clay tablet inscribed with "proto-minoan script" and the clay figures knwon as McGruer's God's; all of which were discovered in 1896 along the Tahquamenon River in Michigan's Upper Peninsula. They are said to be the work of Minoans who visited the region.

The Sutton Deed signatures

Jewell also noted that the first English settlers (in fact they lived in Sutton, Massachusetts, which by the way, is very far from Lake Superior) purchased their land from the Native American Algonquian-speakig tribes, who signed the deed in 1681/2 using Basque language symbols (Basques live in Spain, hence the connection Spain-Basques-Cree-Lake Superior). He also points out that a treaty signed in 1727 between English and Native Americans had 32 Cypriot symbols used by the native chiefs as their signatures. The blending of Basques, Cree alphabet, and Cypriot symbols seems complicated and confusing. Below is a summary on how these elements are supposed to support the Minoan-Great Lakes connection.


I found an interesting 46-year-old article (Sutton Historical Society, Sutton, Massachusetts, 1704... and Before That, Bulletin, Vol 6, No. 4, Dec. 1980) that tells this same story, as reported by Barry Fell, an epigraphist in his book published in the late 1970s (America B.C.: Ancient Settlers in the New World).


According to Fell, who uses linguistics to support his wild claims, the Celts of Gaul and the British Isles who used Ogham script, reached New England and left inscriptions in rocks there. Carthaginians travelled with Celts (and also left inscriptions). Phoenicians and Egyptians joined in the trade with America and finally, Basque sailors came too. He left the Minoans out of his theory.


But, let's go back to Sutton, which is linked to Jewell and his copper trade theory. The native Nipmuck Indians, who were Algonquian, used Cree syllabic script, an original alphabet. It seems that in the early 1800s, missionaries learned about the existence of an ancient native "Cree" scripts, and used them to christianize the Indians. One of these missionaries, Rev. James Evans (1801-1846) even printed religious texts using it.


But, this nice story ignores the fact that the Cree didn't have a pre-Columbian writing system. Their symbols appeared after their contact with Europeans. There are two versions about who created the Cree script. One version is that, at first, Reverend Evans tried to use Latin characters to express the native language, but when that failed, he implemented a syllabic script inspired on the symbols used for the Cherokee language (devised by Sequoyah). Evans used special symbols that he designed for the Cree language. The other version differs, and states that the Cree invented the language themselves before the missionaries arrived.


Chief Sequoyah

Interestingly, Sequoyah was born in Tennessee, ca. 1770, the son af a white man, Nahtaniel Gist, and a Cherokee woman. His father abandoned them when Sequoyah was a child. He became a silversmith and blacksmith, and was a good artist. He also devised a written alphabet for the Cherokee language which he finished in 1821. He moved to Arkansas in 1818 and in 1828, he explored the lands in Oklahoma that the Federal government would give the Cherokee in exchange for their territories east of the Mississippi. He lived in what is now Sequoyah (a village on Route 66) in Oklahoma and died in in 1843 during an expedition. His is the first and only case of somebody who never learned to read or write and created on his own a new written language. (The image shows Sequoyah. It is a lithograph from the portrait painted by Charles Bird King in 1828. He is pointing at the script he invented).


Going back to the Cree script, the second version, the one involving a Cree myth, says that it was handed down by the spirits to a chief called Calling Badger, a man who returned from death, and wrote the symbols on a scroll of birch bark c.1830. These were then adopted by Evans. Neither story mentions a pre-Columbian origin, or Minoans.


Further reading: See this source for a serious explantion of the development of the Cree script.


Barry Fell, in his explanation of the Sutton deeds, jumps to Spain, and asserts that some inscriptions from Basque stone tablets in Spain, that predated Columbus, were sent to him for study, and he noticed they had lines of symbols identical to the Cree ones. Using the Cree "sounds" or phonemes (as a sillabic language, each Cree symbol is linked to a syllable) for these symbols, the language of the inscriptions turned out to be Basque. So ancient Basque inscriptions had been written in Cree-Algonquian script.


Fell added that the Sutton land deed was signed by natives using two types of alphabets, those native chiefs who had been educated in the New England schools used English (Latin) letters for their names while others used the Cree script (or mamalohikan) which Fell says uses ancient Cypriot alphabet letters, only deciphered in 1871, much later than the land deed.


This version contradicts the "Evans origin" of Cree symbols c.1840, and the Cree myth of Calling Badger inventing it in 1830. The Sutton deeds and the Basque inscriptions are theoretically much older and employed Cypriot characters!


Finally, Fell also noted the 1727 treaty signed at Annapolis Royal, Nova Scotia, Canada had 32 Cypriot symbols. The Cypriot alphabet died out in Europe around the third century BC, during the days of Alexander the Great meaning that it had to reach America before that date.


So, some Canadian Indians used a script invented in Cyprus over 2,300 years ago, while others used one used by Basques prior to 1492. Confusing indeed! Seems scientific, but it hogwash.


Cree language grammar book

The image above, from the Cree Language Grammar book written by John Horden in 1881 clearly states that "The Indians possess no written characters of their own, and their only mode of communicating with each other, except verbally, before they received instruction from European Missionaries, was by means of rude hieroglyphic symbols. They are now In possession of a "syllabic system"." So you can choose, the pro-native version that does not accept that the script was created by the invading "white Europeans" and imposed on an inferior race of natives, or the more politically correct version that the Cree people invented it themselves shortly before the arrival of the missionaries, inspired by their ancestral spirits.


Jewell's arguments, a Summary


Jewell's website (see it on archive.org) provides snippets of the main arguments that according to his book, support the presence of Minoan-Phoenician-Carthaginian-Basque traders in the Great Lakes region:


  • The copper mines are far too old. He argues that they dates are "much older than would be expected" ranging from 2470 BC to 1050 BC. Stating that at that time there were "No developed cultures were here to use the copper." These people were hunter-gatherers. I can't imagine why he supposes that the Native Americans were not capable of mining and using native copper, which is almost pure. They used it to make tools, ornaments and traded it with other native groups. No Minoans needed for this.
  • Where did all the Copper go? Arguing that it was shipped to Europe and Egypt because "the copper is missing" and can't be found in America. This overlooks the fact that it was traded all the way to Mexico, a lot of it was interred, placed in tombs and graves, and lost. Since corrosion affects copper, some of the artifacts must have disintegrated. Plenty of copper was looted and smelted by European settlers after their arrival in the mid 1500s.
  • Scripts and Texts. There is evidence of other scripts like the Newuberry Tablet which is said to be written in "an ancient script known as a Cypriot Minoan Syllabary", and brought to America by "Minoan traders".
  • Dolmens and the Stone Chambers. There is a "Stone Chamber" discovered in Putnam County, New York, oriented according to the Winter solstice and another facing the Equinox. Then there is the Sawbill Dolmen in the Superior National Forest supposedly marking the water divide between the Hudson Bay and the St. Lawrence River basins. I have already dealt with the "dolmens" further up. Regarding the Stone Chambers, they deserve a post for themselves: see it here.
  • The mtDNA X haplogroup. I have posted about this in the past and discussed it in depth. Jewell says that the Algonquian people carry it because they were in contact with eastern Mediterranean, Spanish, and West European people "thousands of years ago." These people brought the X mtDNA haplogroup to America by sailing across the Atlantic Ocean.

Closing Comments


None of these arguments, support the Minoan trade network assumed by Jewell. One that spanned the Atlantic Ocean and the Mediterranean Sea, and also required navigating 1,170 km (730 mi) up the St. Lawrence River skirting rapids, and then continuing 1,750 km (1,100 miles) inland, bypassing Niagara falls, and crossing the Great Lakes and the St. Mary's rapids to reach the copper mines they didn't even know existed when they set out from Europe. Furthermore, for those who'd believe that the natives could have guided the Mionan expeditionaries from the Atlantic seabord to the the Isle Royale mines, I must point out that the French missionaries and explorers who reached the shores of Canada c.1600s saw copper objects but couldn't get the natives to explain or identify their exact source (see Ancient Mining on the Shores of Lake Superior, by Charles Whittlesey, 1862.


The Cree-Basque-Cypriot script link is tenuous at least, and a fantasy if we look at it objectively. The stones inscribed with the word "Baal" sound like nineteenth century forgeries, and I have not (yet) been able to find any formal research papers mentioning them.


In my opinion, if the Minoans visited America, it was a chance event driven by a storm or strong winds, an accidental voyage, and not a systematic and consistent trade route driving copper from America to the Levant. For those interested in the subject, I have mentioned Minoans in some previous posts.



Patagonian Monsters - Cryptozoology, Myths & legends in Patagonia Copyright 2009-2026 by Austin Whittall © 

Friday, May 15, 2026

The "Carthaginian" inscriptions of Bromptonville, Canada


There is an equivalent to the Brazilian Paraiba Phoenician inscription in Canada, the Bromptonville-Sherbrooke Libyan inscriptions, pictured below.



The image (Source) shows what are supposed to be Libyan (i.e. Carthaginian) inscriptions, and was published in the Canadian media in the mid 1970s.


The story began in 1904 when two inscribed stones were found "on the construction site of the Bromptonville church. They were handed over to the Séminaire Saint-Charles-Borromée. In 1966, specialists were unable to decipher them." (Source).


But then, in the mid 1970s, professor Thomas Lee of Laval University, announced that a professor Howard Fell of the comparative zoology department of Harvard University (odd, connection! zoology and ancient scripts! However, the he was a member of the Epigraphic Society) had deciphered a script incised in three sandstone rocks found in Bromptonville, and Sherbrooke, Canada (see spot in Google Maps). The script was an ancient Libyan one, called Boustrophedon.

Lee believed that those who engraved the rock, had sailed up the St. Lawrence and St. Francis rivers and left these texts to mark the end of their long voyage.


One of the stones found on a cliff overlooking Sherbrooke says, "Hanno, son of Tamu, reached this mountain landmark." The other two rocks, found side by side in a field close to Bromptonville said "record by Hatta, who attained this limit on the river, moored his ship and engraved this rock" and "expedition that crossed in the service of Lord Hiram to conquer territory."


Fell found the inscriptions similar to others he had deciphered in Yucatan, Mexico (source) that read: "... of Hanno, a Phoenician re-provisioning at this landfall, for the favour of Hercules that our hardships may be mitigated. He ordered this stone to be cut. Do not overturn or deface and do not destroy it, lest the lord Baal cast you down and forsake you."


The Stones: Fake or Genuine?


Intriguing story, and most probably false evidence and wishful thinking, so I decided to see what more I could find about these Carthaginian stones.


An interesting article published back in 1985 looked into the above mentioned newspaper article. It says that Ignace J. Gelb, an authority in ancient languages, of Chicago's Oriental University, reported in 1976 that the script wasn't ancient Libyan. Further rsearch by James P. Whittall II (yes, this person and I, have the same surname), Director of The Archaeological Department of The New England Antiquities Research Association, wrote, also in 1976, that the marks in the stones were provoked by natural erosion. The 1985 included similar rocks like the one shown below, the Petit Mitis rock with natural engravings mistaken for "inscriptions".


Petit Mitis natural rock inscriptions

It also added the "text" from the Sherbrooke rock as a comparison:


inscribed Sherbrooke rock

These stones, and other similar ones found in the region were not engraved by Carthaginian scribes using Libyan characters. The article says that "There is no doubt of the natural origin of the "petroglyphs", and chemical weathering agents have made good use of the natural predisposition of the structure of this rock." However is continues with a hopeful note for those who believe in such voyagers having reached America: " The fact that the markings are "ludi naturae" does not disprove the presence of the Phoenicians in North America, it simply indicates that these stones are not proof such a visit. However, it is now possible to cast doubt on certain "proof" based on the translation of "petroglyphs" that this continent was visited by the Egyptians, Celts, Iberians, Libyans, ..."


The stones were said to have been added to the collection of the seminary museum, the Musée du Séminaire de Sherbrooke, which is now the Sherbrooke Museum of Nature and Science , but I have not been able to locate them in their website.


However, I did find a paper about some petroglyphs discoverd by amateur archaeologists in 1963, in Estrie, Quebec. But they aren't the Carthaginian stones. These are real, they have drawings of animals and people and were carved by natives and Europeans between the mid 1700s and 1815. Below is a view of some of the inscriptions.


inscribed Bromptonville stone

Closing comments

I believe they are stones that were naturally weathered and eroded, and that human beings try to make out patterns and shapes (even in clouds). These are not Carthaginian, Phoenician or Libyan inscriptions.


Further Reading

Norman Totten. 1981, The inscribed Sherbrooke boulder, The Epigraphic Society Vol. 9 no 215 June 1981. Occasional Publications



Patagonian Monsters - Cryptozoology, Myths & legends in Patagonia Copyright 2009-2026 by Austin Whittall © 

Monday, December 1, 2025

The inscriptions on a Patagonian Axe - Adze - Stone plaquette


In my post on engraved stones, better known as "Stone Plaquettes", where I mentioned Father Molina's theory of an "Oceanian" (Polynesian) origin for them, I included the stone pictured below. I was intrigued by the "letters" (or symbols that resemble letters) engraved on the top of the stone tool, which is unique among all the native artifacts I have seen to date. So, I tried to learn more about it. This post is about what I learned during my investigation.


adze
78 - Axe in basalt with inscription and red paint. - Patagones, collection of Mrs. Julia M. De Serrano

The Story Behind this Axe


I came across an interesting paper on stone axes (Source) which mentions this particular artifact.


Argentine anthropologist and professor, Milcíades Alejo Vignati (1895-1978), studied several Patagonian sites and his studies identified the Gennakenk (Northern Tehuelche) people and culture. He investigated many objects and artifacts that were held in private collections by local farmers and ranchers. In a letter written in the late 1930s, he asked a teacher living in Carmen de Patagones, Mrs. Emma Nozzi, to track down some stone axes he had first seen in 1916. He gave her the details of eight of them, one of which was this strange axe.


Local rancher Juan P. Martín had two artifacts. Nozzi wrote back to him with the information, and said:


"the axes that belonged to D[on] P. Martín are kept by his daugher Doña Julia M. de Serrano. I have held the pieces in nmy hands, both very interesting, but “they will not go out of the house of their owner”. Her father did not allow it, neither will she. They were found at "Los Duraznos" -Guardia Mitre- and photographed by the professor German Fish. If you wanted to study them your only option would be to meet the owner, extremely possessive, yet friendly and elegant like the ancient Maragatos [people who founded the town, and came from a region in León, Spain, called Maragatería] that history tells us about. During her youth she explored her father's fields, and for this reason it would be very interesting for you to talk with Mrs. Serrano."


Evidently Molina managed to see the axe in the early 1970s while he prepared his book, "Patagónica". But Vignati never published any article about it.


Trying to track down Mrs. Serrano, I found out that her maiden name was not Martín, instead, it was Martini. The Martinis were part of the "upper class" of the town of Carmen de Patagones. Mrs. Martini wass born as Julia Martini, on Sept. 5, 1890. She died in 1960. She married Pedro Antonio Serrano in 1916, he was the Governor of the Río Negro Territory from 1913 to 1916. Her father, the owner of the ranch in Guardia Mitre was her father Juan Pedro Domingo Martini (b.1859), her mother was Leopoldina Secundina Miguel. Her eldest brother was Mayor of Carmen de Patagones (1929-30), and she had two other brothers, and two sisters. (Source)


Emma Nozzi continued working as a teacher, but she got more involved in anthropology and archaeology and eventually wound up as the Director of the Carmen de Patagones Museum which she had helped create in 1951, with a collection of artifacts that she had gathered and obtained for the Museum, as donations. (See this bio of Nozzi). In 1991, the Museum was renamed after her.


The museum's website does not provide much information about its collections. I asked them if the de Serrano collection objects form part of their current inventory. The museum replied, thanking me for the context that I had provided in my information request, and confirmed that they do have this piece in their collection ("Dear Austin, Thank you for your message and for all the information you shared; it really provides some very interesting context. We can confirm that we have an axe in our collection that matches the description you provided. We don't have any further information to add at this time, but we appreciate your inquiry and are interested in receiving any information you may have. We remain available to continue exchanging information or references on this and other topics related to the region. Best regards.")


email

What is it?


The use given to these engraved stone plaquettes, stones axes or adzes remains a mystery. Several theories have been proposed, below are some of them:


  • "Models or schemes of textiles, especially ponchos." A design template for weaving ponchos. This theory was put forward by Hector Greslebin in 1928. (Nueva hipótesis sobre el destino de las placas grabadas de la Patagonia prehistorica, Physis, Revista de la Sociedad Argentina de Ciencias Naturales, Vol IX, 1928-29 pp.223-233). Greslebin noted that one of the plaquettes was found beside a spindle whorl, suggesting they were used together.
  • They were spades or shovels, used to dig. Vignati wrote an article about this use (Vignati, Milciades A. 1923. Las llamadas hachas patagonicas, Descripcion. de ejemplares y nueva interpretacion, Comunicaciones del Museo Nacional de Historia Natural Bernardino Rivadavia, vol. II (1923-1925), no. 3, pp.17-44.) concluding that:
    "1. The so-called Patagonian "axes" are suitable for digging the earth and would have been used to prepare graves;
    2. In addition to being a tool, they can be considered a distinctive mark of the women who carried out the funeral ceremonies. The ornamental designs presuppose a value for the axes that transcends their simple utilitarian purpose;
    3. The graves where axes are found probably belong to women who were buried with the tool and as a symbol of their profession.
    "

The symbols on this axe


The Tehuelche people who lived along the Negro River in the area close to Guardia Mitre, where the adze was found, did not have any form of writing or script. Their neighbors, the araucanized Puelche people, and the Mapuche from the upper Rio Negro valley also lacked writing.


The natives had symbols, and designs that they painted on their guanaco-fur blankets, known as quillangos. They also scratched them on the stone plaquettes. Lacking ceramics, they did not use them to decorate baked clayware.


To interpret the inscription on this axe we have to define which is the top and which is the bottom. As shown in the figure below:


inscription

The symbols resemble the following text: Z ſ S I ❯ K, or, if inverted, Ʞ ❮ I S ȷ Z.


The "inverted, or backward K" does not exist as a letter in Spanish. The "long s" (ſ) and the inverted C or "greater than" (❯) symbols are not used in that language either.


And they are not Polynesian symbols either. The Rongorongo script found in Easter Island (Rapa Nui) uses glyphs that do not resemble letters, and neither do the Hawaiian petroglyphs from Waianae. Molina's conjecture of an "Oceanian" origin does not seem to apply to this artifact.


The symbols are not punic in case you suspect some Phoenician or Carthaginian envoys visiting Patagonia in the distant past. Yes, you could argue that the K is an aleph (𐤀), the inverted K is kaf ( 𐤊), the S is a nun (𐤍), the C ia a lamed (𐤋), and the inverted C, a pé (𐤐), but there is no Z character in punic.


I believe that the text is just a mimicry of Latin symbols, and meaningless, probably used to evoke the power of the Spanish conquerors.


Further reading


The following article contains plenty of information on axes and plaquettes that were discovered in Patagonia:
R. Lehmann-Nitsche, (1909). Hachas y placas para ceremonias procedentes de Patagonia, Revista del Museo de La Plata, Vol. XVI (2da Serie V.III), p.204.
Below is one of the many figures included in this paper:


Patagonian adzes

That same issue has an interesting article by Lehmann-Nitsche on the ceremonial stone head-shaped clubs, or clava from Chile and Argentina (Clavas Cefalomorfas de piedra procedentes de Chile y de la Argentina, p. 150).
The following image of a clava is from this article:


clava


Patagonian Monsters - Cryptozoology, Myths & legends in Patagonia Copyright 2009-2025by Austin Whittall © 

Friday, March 4, 2011

Location of the "Phoenician" stones in Patagonia

 
Map showing where the Patagonian "Phoenician" inscriptions were found.
 
See Index on all my posts on Phoenicians in America.
 
Map of Chubut showing location of Phoenician inscriptions
Map showing the main sites and locations of the Phoenician inscribed stones of Patagonia. Copyright © 2011 by Austin Whittall

Let's take a look at the places where the "Phoenician" inscriptions were found. As I mentioned in my previous post, they are very different to the authentic native (Tehuelche) rock inscriptions, though they appear in the region which was the former homeland of these natives.

The places

Garcés [3] says that he bought (paid for, purchased - this is interesting as we will see in the next post) an inscribed stone from a Mr. Miguel Terraza, who told him that these stones come from the central part of the province.

Terraza indicated that they came from the area between Cerro Negro, Sierra Nevada, Sierra Rosada and the Chico River. A barren area. Just to the south of this region are lakes Colhue Huapi and Musters, fed by the Senguer River, which provides water to irrigate an agricultural colony settled by Boers who fled from the war that was raging between them and the British in South Africa in the last years of the nineteenth century and the early twentieth century. They settled around the current town of Sarmiento in southern Chubut.

According to Garcés, the custodian at the Rawson Museum (in 1943), [3] told him that there were over one hundred of those stones and that the Boers collected most of those stones and took them back to South Africa with them. He also noted that many foreigners also took them abroad.

To the east is Comodoro Rivadavia, an oil city, on the coast, which housed the "Lady of Elche" of the Patagonia, now lost.

Just north, along the coast is Punta Visser, where one of the Phoenician stones was found.

Still further north, is the original Welsh colony, at Madryn, Trelew, Rawson and Dolavon. The Museo Salesiano at Rawson, holds many of these "Phoenician" inscribed stones in its collection.

To the northwest of Rawson is Sierra Colorada. This is where I have managed to locate the site of another stone, which was said to come from "Chullucurá".

The name does not exist, there is no "Chullu" anywhere in Chubut. And regarding the second part of the place name, "Curá", fortunately there is only one place with the word "Curá" in it, and it is known as "Quelle Curá". [2]

This sounds very lie "Chullu", so it may be a typo or a spelling mistake. The place name means, in Mapuche language: "Quillá" or "Clá" = three, and "Curá" = Stones; therefore it is "three stones". [1] It is described as being located about 50 km to the northeast of the small village of Telsen, in northern Chubut. Exactly where I marked it on the map.

Garcés also mentions some stones that were collected by the wife of Dr. Elizagaray, the District Attorney at Trelew, one of which came from a place close to Puerto Lobos dug up when they laid the natural gas pipe from Patagonia to Buenos Aires. This place (which I did not mark on the map above) is located where the northern border of Chubut (white dashed line) meets the ocean, to the east of Sierra Colorada.

Then we have the inscription with the Yaz symbol (ⵣ) at Lake Puelo, in the western part of the province, in the Andean foothills, just to the north of the second Welsh colony (they moved west as their population grew in the late 1800s), at Esquel and Trevelin.

Remarks

The stones seem to come from two distinct areas. One along the northern part of the province, just north of the Chubut River, at is western sources (close to Lake Puelo) and on the coastal area north of its mouth on the Atlantic. The other is the central part of the province, a barren desolate place. What would people be doing there sculpting stones? Is there mineral wealth there?

I do recall however reading a remark by a Welsh explorer, Llywd ap Ewan who returning from an expedition to the Andes of Chubut and Santa Cruz, cut across from the fork where the Mayo and Senguer rivers meet and followed a route that lies roughly along the blue line (see map) that joins the Sierra Nevada and Sierra Rosada, and he wrote in his diary that he saw a strange stone columns or monoliths. I, just like the editor believed that it was some natural artifact, a rock carved by erosion (sandblasted by the relentless Patagonian winds) but, now, I am looking at it with another point of view. It may have been man made.

I will check the book and quote him here later.[4]

The City of Caesars and the Phoenicians

The “City of Caesars” was an “El Dorado” which is a tale that deserves a book of its own, yet it can be summarized as follows: The legend of the City of Caesars began in the mid XVIth century. It revolved around an incredibly rich city set in the hidden mountains of western Patagonia (i.e. its roads were paved with gold) and was inhabited by people of European origin who led secluded lives there. Several expeditions were sent to find it, and it was not until the late XVIIIth century that it lost credibility and searches were discontinued.

So you can imagine my surprise when I came across a map drawn by French scientist Martini de Moussy [5] showing it!

He had been commissioned by the Argentine government to study the geography of the country. After traveling throughout the country he produced his Description Geographique et Statistique de la Confederation Argentine (1860-1864) and an Atlas (1869). This Atlas contains several maps, and I reproduce part of one below:

De Moussy map of City of Caesars Patagonia
Map showing the City of Caesars in 1869, Patagonia. Adapted from [5] by Austin Whittall

To the left (West) and quite far from its usual location in the Andes, is the City of "Los Cesares" (of Caesars), on one of the rivers that flows from the Andean foothills to form the Chubut River (in those days also known as Chupat). The Welsh colony figures in the map as a project. Note that above the colony are the "Calli he ches" Indians (exactly where the "Quelle" or "Chullu" site is). In Spanish, "Calli" "Quelle" and "Chullu" sound very similar.

What is the City of Caesars doing so far away from the Andes and the forests? Why is it set there in the middle of the steppe? Perhaps there was some mineral resource there?

Yes, actually, close to the sources of the Chubut River, at the town of Esquel there is gold, and the locals have been battling large mining concerns for years, to keep them from ruining the scenery and polluting the area if they ever get the necessary permits to mine the stuff.[6]

Could the City of Caesars by a Phoenician mining village? Were these wealthy people of "European" origin actually surviving "Phoenicians" or "Carthaginians"?
Intriguing, and something that I haven't seen written elsewhere. So it is an original idea! and backed by some (though I must admit tenuous) evidence.

We still have to look into the authenticity of these stones and consider the possibility that they are fake.

Sources.

[1] Lázaro Fleury, (1944). Guiliches, Tradiciones, leyendas, apuntes gramaticales y vocabulario de la zona pampa-araucana. Universidad de Córdoba. pp. 61.
[2] Rodolfo M. Casamiquela, (2000). Toponimia indígena del Chubut. Author's edition. pp. 213.
[3] Antonio Garcés,(1951). Libro del Cincuentenario de Comodoro Rivadavia, 1901-1951. Aspectos de la Arqueología Patagónica. Chap. 29.
[4] Roberts, T. and Gavirati, M., (2008) Diarios del Explorador Llywd ap Iwan. Villa Adelina: Patagonia Sur Libros; Gral. Roca: La Bitácora Patagónica.
[5] Martin de Moussy, (1865). Carte de la Patagonie et des archipels de la Terre de Feu, des Malouines et des cotes occidentales jusqu'au Golfe de Reloncavi.
[6] Gold at Esquel


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Tehuelche rock inscriptions. Comparison to "Phoenician" stones

 
The authentic Tehuelche rock inscriptions look very different to those of a supposed "Phoenician" origin.
 
See Index on all my posts on Phoenicians in America.
 
Cover of Diseños nativos de la Argentina (Clásicos y Actuales), by Juan José Rossi. From: [1]

Above is the cover of a very nice book which reproduces traditional designs of the different native Americans who peopled Argentina. Its name: "Diseños nativos de la Argentina (Clásicos y Actuales)", by Juan José Rossi (Ed. Galerna, 2000). The idea of the book is to introduce the motifs used by our natives to modern designers so that they can use authentic designs in modern artifacts (clothes, handicrafts, art, etc.).

It is part of my library, so I decided to check if it had any references to the Tehuelche and their inscribed stones. Well, it does. Below (click to enlarge) is a photograph that I took of two (out of three) pages with images depicting their inscriptions: [1]

Inscribed stones. Tehuelche
Inscribed Stones by Tehuelche natives. From: [1]

You can clearly see that the style of these genuine Tehuelche inscriptions is completely different from the one used in the "engraved stones" of alleged "Phoenician" inspiration or origin:

Tehuelche : Small size. Thin and with a rectangular shaped.
Phoenician: Large size. Thick. Any shape.

Tehuelche : Scratched or etched on a "soft" surface such as slate.
Phoenician: Carved or sculpted in bas-relief on a hard granite or basaltic or porphyric rock.

Tehuelche : Simple lineal or geometric patterns. Only one out of eighteen stones depicted has a representative image: a crude drawing of the sun.
Phoenician: Complex drawings that combine geometric figures (generally as a border or fringe around a central area that is clearly representative and has well drawn images of: hearts, arrow heads, natives, animals -guanaco, cryptid, ñandu, snakes, sun and moon. Some even include symbols that appear to be letters.

The "Phoenician" stones were definitively not made by native Tehuelche or Mapuche people, they are very different. And we can therefore conclude that they are either:

  • Fake. A forgery, a hoax. That is: someone deliberately crafted these stones with "native" motifs, with the intention of making them appear as authentic native or Phoenician crafts (hence the use of Semitic letters), to sell them to gullible amateur archaeologists.
  • Genuine, made by some non-native people. By genuine I mean that the persons who made them, did so for some religious, cultural, social reason, and left them behind when they returned to their homeland or disappeared (famine, illness, war).

My analysis and opinion in the next post.

Sources.

[1] Juan José Rossi, (2000). Diseños nativos de la Argentina (Clásicos y Actuales). Ed. Galerna, 2000,


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Thursday, March 3, 2011

Phoenician inscription at Rochedo dos Arvoredos

 
A "Phoenician" rock inscription in the south of Brazil.
 
See Index on all my posts on Phoenicians in America.
 
We have already written about the Phoenician inscriptions on the Pedra da Gavea, at Rio de Janeiro. They are not the only ones in Brazil. Thera are more: according to an article published in 1829 [1], there are Phoenician inscriptions at the mouth of the Amargoso River, in Rio Grande do Norte (though the article does not describe them), and it also mentions those at Arboredo.

Rochedo dos Arvoredos

The article says the following:

Arboredo [sic], whose alleged Phoenician characters are deeply etched and measure no less than 40 feet [12.2 m] tall and can be seen from half a league away at sea.[1]

This crag, a rugged rocky island, is known, in Portuguese as the “Rochedo dos Arvoredos” (or "rock of the groves"). It is located at a short distance from the entrance to the Bay of Santa Catarina, in southern Brazil.

The island, now known as Ilha do Arvoredo(27° 17'S, 48° 21'W), is located about 12 km north of the large Island of Santa Catarina, where Florianopolis, the capital of the state of Santa Catarina is located.

It was depicted by the French artist Debret, [2] and his painting shows the characters. The image’s caption says that it “has an inscription in Phoenician characters very similar to others noted by Humboldt around America.”. (I should look up what Humboldt wrote about the Phoenicians in America!).

The following image [3] shows the “inscriptions”:

Phoenician inscriptions at rochedo arvoredos
"Phoenician" inscriptions on the Rochedo dos Arvoredos, Santa Catarina, Brazil. Arrows show the inscriptions and a detail of them. Image by Debret [2][3].

Interestingly, Santa Catarina was during the period of conquest and discovery of South America, a key port, from which the Spaniards reached Asunción in Paraguay, by cutting across Santa Catarina (Brazil), Misiones (Argentina) and eastern Paraguay. It was shorter than going through the River Plate and Paraná and Paraguay rivers.

Sebastian Cabot and Sol&is (who discovered the River Plate) were shipwrecked there. It is likely that Phoenician sailors, moving south along the Brazilian coast would have found a safe port here. It also conforms to their chosen layout for settlements: a coastal island close to the shore with a well protected harbor. Santa Catarina Island is just like that.

Sources.

[1] Sociedad Económica de Amigos del País (Cuba), Cuba. Real Junta de Fomento de Agricultura y Comercio, (1829). Memorias. pp. 27
[2] Debret. Voyage pittoresque et historique au Brésil: ou Séjour d'un artiste français au Brésil, depuis 1816 jusqu'en 1831 inclusivement, epoque de l'avénement et de l'abdication de S. M. D. Pedro 1er, fondateur de l'Empire brésilien Re-edited by Livraria Martins, 1972>Vol 2. pp 228
[3] NYPL Digital Gallery:
Vue de chateau impérial de San... Digital ID: 1224160. New York Public Library


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Wednesday, March 2, 2011

The “Phoenician” inscriptions from Paraiba, Brazil

 
Second part on the "Phoenician" inscriptions found in Brazil.
 
See Index on all my posts on Phoenicians in America.
 
The Paraíba Inscription is a very interesting story which involves mystery, gullibility, deceit and, perhaps forgery. The inscription itself is lost, and all that exists (if there ever was a stone) is a transcription of the text. A text which tells of “Sidonian Canaanites”, that is, Phoenicians, who set sail around Africa and wound up on the shores of Brazil during the nineteenth year of the reign of King Hiram, some 500 years BC.

Today I will tell you the story of the Paraíba inscription.

It all began in 1872...

On September 13, 1872, the Instituto Historico – Geographico do Brasil (IHGB) at Rio de Janeiro received a letter posted in Rio de Janeiro addressed to the Vicecount of Sapucahy, President of the Institute. [7]

It was signed by a man named Joaquim Alves da Costa . He said that at his place at “Pouso-Alto on the shores of the Parahyba”, [7] one of his slaves had found a stone with some strange inscriptions which were transcribed by the son of Alves da Costa, who had an artistic vein.[7] The letter enclosed a paper on which the characters had been drawn.

So, it seems that the stone was not sent to Rio de Janeiro, only a transcription of the characters. The stone must have remained at Pouso Alto.

The director of the Rio de Janeiro National Museum, Ladislao Souza Mello Neto quickly disclosed this information to the local newspapers adding a translation of the text. The news was picked up by other papers around the world. And quite soon it was subjected to deep scrutiny by other scientists.

In the meantime, the IHGB attempted in vain to locate Alves da Costa and the stone. They did not appear.[7]

The site Paraíba

Actually, all references that I have found regarding the inscription assume that Parahyba is actually Paraí a small state in northeastern Brazil (on the tip of the easternmost part of the country).

I think that among the different options regarding Paraiba, they placed it here because it was closest to Africa, and the most likely place to be visited by Phoenician sailors. In my humble opinion, it is a big mistake. But we will get back to that later.

Criticism and denial

The original text of the inscription and his translation is shown in the following image:

Parahiba phoenician inscription
Netto's transcription of the Parahyba (or Paraíba) stone inscription, and his translation. From [7]

Of course, Netto was not an expert, and his knowledge of ancient languages was rudimentary to say the least (he had some working knowledge in Hebrew, which is very similar to the Phoenician symbols used in the inscription). So, as could be expected, in 1874, two epigraphists (those who study inscriptions as writing) S. Euting and K. Schlottmann claimed that it was a hoax.

Schlottman’s paper, “Die sogenannte Inschrift von Parahyba"( ZDMG xxviii, (1874) pp. 481-487) included a facsimile of the inscription (which you can compare to the one shown above).

In view of the relentless criticism, Neto himself, had the moral courage to admit that he had been carried away by his enthusiasm, and was mistaken. So he wrote a letter to his mentor (Renan) in 1885 –you can download the pdf document at the site indicated in our Source number [7], it is written in French.

Netto admitted that he had believed it was original due to the excellent navigation skills of the Phoenicians (Hanno, Aritoteles’ island), the possible action of sea currents (like the ones that took Cabral on his discovery voyage to Brazil in 1500), but that as there were several Parahyba rivers, and many places named Pouso Alto in Brazil, he could not track down Mr. Alves da Costa.

He concluded that: “The Phoenician inscription of Parahyba is a apocryphal inscription”.[7]

A hoax?

Currently many investigators believe that Neto had been the author of the hoax.

Though some believe that it was done by the French epigraphist Count de La Hure in revenge for the IHGB's the lack of financial support of his investigations. [1] (More on the Count, below)

Netto, had studied in Paris, under Enerst Renan “at that time, an authority on Punic archaeology” and had become imbued in Phoenicia and its wonderful culture. He was therefore predisposed towards them (he himself admitted this in his letter).[7] After studying, upon his return to Brazil, he was appointed as Director of the Museu Nacional do Rio de Janeiro, and was eager to promote investigations into Brazil's mysterious past.[2]

The stone: reviewed again in the late 1960s

So, the inscription remained ignored, having been classified as a forgery until the 1960s, when it was inspected once again.

Dr. Cyrus Herzl Gordon (1908-2001), was a leading Semitic languages scholar, who besides publishing hundreds of "serious" or "orthodox" papers, also used his knowledge to comment on strange anomalous Middle Eastern-style inscriptions found in the Americas such as the Metcalf stone and the Paraíba Inscription which he backed and for that received plenty of criticism.

Gordon believed that the text followed the pattern of similar known commemorative inscriptions and that it included information that was unknown at the time that it was found, and that therefore could not be a hoax. [3][4] Nevertheless he received criticism. [5] Gordon’s translation is the following:

We are Sidonian Canaanites from the city of the Mercantile King. We were cast up on this distant shore, a land of mountains. We sacrificed a youth to the celestial gods and goddesses in the nineteenth year of our mighty King Hiram and embarked from Ezion-geber into the Red Sea. We voyaged with ten ships and were at sea together for two years around Africa [Ham]. Then we were separated by the hand of Baal and were no longer with our companions. So we have come here, twelve men and three women, into New Shore. Am I, the Admiral, a man who would flee? Nay! May the celestial gods and goddesses favour us well!

Comments

So, we have a letter with a transcription of inscriptions found on a stone, that was never actually seen by scientists, it was posted from an unknown place on an ambiguous river by a person who could not be found later. It's text was, according to some scholars badly written and therefore a hoax, but, according to others (i.e. Gordon), genuine.

It is up to each of us to analyze the information and decide.

But why forge the inscription?

One of skeptic explanations about the forgery suggests that the "paper" was a remnant of some Freemasonic ritual in the nineteenth century Brazil.

Freemasonry. Is a worldwide fraternal organization, formerly a "secret society" fashioned after the Middle Ages guilds. Its members believe in a Supreme Being and share other beliefs of moral and metaphysical nature. Many aspects of its internal work are not generally revealed to the public; it is a "a peculiar system of morality veiled in allegory and illustrated by symbols." [9]

Gordon, in his analysis, dated the inscription to the period of Tyrian King Hiram III who reigned between 554 and 533 BC. [6] The Freemason theory points out that Hiram inspired the character Hiram Abif in the Freemason initiation rituals, and this is the (in my opinion tenuous) link between Masons and the inscription. [6]

The other reason, already mentioned above could be revenge, by the Count de la Hure,

This is an interesting option because he was intimately involved with Brazil and had plenty of information to commit the "crime".

Monsieur Baril, V. L., comte de la Hure, knew Brazil quite well, as he wrote two books about the country, one of them, curiously mentions the name “Parahyba”: Voyage sur le rio Parahyba (Douai, 1861). This is the southern river, the one that flows through the state of Rio de Janeiro, into the Atlantic Ocean.

The other book, a detailed geographic report on the country, L’empire du Brésil (Paris, 1862) mentions both Parahyba rivers, but, and this is remarkable, only one village named Pouso Alto. [8]

This place, which still exists, and can be seen in the map below:


View Larger Map
Pouso Alegre, Minas Gerais. Map.

It is a town, also known as Pouso-Alegre, located three hundred and sixty kilometers south- south west of Ouro Preto, in the state of Minas Gerais, which, as I mentioned in a previous post Phoenicians Part 5 (The Gold of Ophir), could have been the place where the Phoenicians got their gold from (the mythical biblical land of Ophir).

The Southern Paraíba River runs parallel to the Atlantic seabord, a few miles from the border between the states of Rio de Janeiro and Minas Gerais and very close to Pouso-Alto.

The town of Pouso-Alto is a few kilometers to the west of the Paraiba river, but not on it.

And, although a river (the do Mandu and Itaim rivers meet at Pouso Alto) runs through the town, it does not drain towards the Atlantic (Paraiba Basin), but to the west (Paraná River Basin) because it is separated from the former by a high mountain range (1700 m altitude - 5575 ft.) the Serra da Mantiqueira, that runs parallel to the coast.

Nevertheless, it would be likely that a settler at Pouso Alto would have mentioned the Paraiba River as a place where he found the stone. He probably lived at Pouso Alto and owned land on the Paraiba.

I believe that the "Paraiba" mentioned in the letter is this river and not the northeastern state of "Paraiba". Why? For the following reasons:

  • Paraiba river offers a clear inland route from the Atlantic coast towards the Serra da Mantiqueira and Minas Gerais Region.
  • Minas Gerais has gold and diamonds. Something that would have interested the Phoenicians.
  • A landlord at Pouso Alto would have been able to visit Rio de Janeiro and post a letter there as they are very close to each other.
  • Other Phoenician evidence was found in Minas Gerais:
    "Another Jesuit reported that in 1641 gold prospectors had located some strange buildings in the area that is now the state of Minas Gerais. They brought back to Salvador several strange ceramic pots and three bronze figurines with undecipherable inscriptions on them. These objects were sent to the Jesuit headquarters in Rome and three years later, after careful study were declared to be Phoenician.”[10]

I frankly don't believe that the Count de la Hure forged the text. He was a well known scholar, employed by the Brazilian government. Though he knew the place, he had no real reason to forge a Phoenician text. In my opinion the inscription may be genuine.

More posts are on the way regarding Phoenicians in Brazil. Some are very flimsy and lack proof, but I will include them just to provide a thorough background on the subject (that is what this blog is all about: reliable references and substantiated evidence).

Thank you!

Sources

[1] Langer, Jhonni, (2002). Fenicios No Brasil. 20.06.2002
[2] Gabriela Martin, (2008). Pré-história do Nordeste do Brasil Editora Universitária UFPE. pp. 26
[3] Cirus Gordon, (1968). The Authenticity of the Phoenician Text from Paraiba. Orientalia, No. 37, 1968, pp. 75-80,
[4] Cirus Gordon, (1968). The Canaanite Text from Brazil, Orientalia, No. 37, 1968, pp. 425-436,
[5] Frank Moore Cross, Jr. (1979). Phoenicians in Brazil?, Biblical Archaeology Review, Jan/Feb 19 79, pp. 36-43.
[6] Richard Flavin. Online. Fell and Egyptian
[7] Ladislau Netto, (1885). Lettre a Monsieur Ernest Renan a propos de l’inscrioption Phenicienne apocryphe soumise en 1872 a l’Institut historique, geographique et ethnograpicque du Bresil. Rio de Janeiro, Lombarts et Comp. Online at the: Biblioteca Digital do Museu Nacional, UFRJ.
[8] V. L. Baril (Comte de la Hure), (1862). L'empire du Brésil: monographie complete de l'empire sud-am&eaucte;ricain.... F. Sartorius, pp. 443.
[9] Freemasonry.
[10] Robert F. Marx and Jenifer Marx, (1992). In quest of the great white gods: contact between the Old and New World from the dawn of history Crown. pp. 308.


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Tuesday, March 1, 2011

The “Phoenician” inscriptions in Brazil. Pedra da Gavea

 
First part on the "Phoenician" inscriptions found in Brazil.
 
See Index on all my posts on Phoenicians in America.
 
Pedra da Gavea mountain in Rio de Janeiro. Phoenician inscriptions
Pedra da Gavea in Rio de Janeiro. The "Phoenician inscriptions" seen from afar. Adapted by A. Whittall form a photograph by Paulo Afonso de A. Teixeira

In the southern part of the city of Rio de Janeiro, Brazil, right beside the beach, there is a steep mountain that rises 842 m (2,760 ft.) above sea level. It has a sheer rock face and is known as Pedra de Gávea (“topsail” rock, in Portuguese).

Besides being a beautiful sight, with rugged face and its base covered with lush tropical vegetation, it is also intriguing, because it has some strange marks on its face that have been said to be man-made inscriptions.

This is just one of the many alleged pre-Hispanic inscriptions found in Brazil. Today’s post will review them with a critical eye.

LAABHTEJRABRIZDABNAISNEOFRUZT

In 1839, Januário da Cunha Barbosa and Araújo Porto-Alegre published a paper in the Intituto Histórico e Gegráfico Brasileiro (IHGB) journal on the possible existence of ancient inscriptions on the Pedra da Gavea.

In their article (Relatório sobre a Inscricao da Gávea”, RIHGB (1): 77-81), they concluded that after an “in loco” inspection that their were not sure if these inscriptions were real or not, and suggested that the Institute should undertake a deeper investigation.[1]

Neary one century later, in 1920 the matter was taken up again by a "scholar", actually a retired industrial magnate (who of humble origins, and became an orphan at a young age, later made his fortune as a natural rubber tapper) named Bernardo Azevedo Silva Ramos (1858-1931).

Silva Ramos was a self educated archaeologist and historian, president of the Instituto Geografico de Manaos. Living in Manaos, in the Amazon, he compiled several hundreds of “Phoenician inscriptions” from that region, which [2]

He published, with government support a book on the native inscriptions in Amreica: “ Inscricoes e Tradicoes da America Prehistorica — Especialmente do Brasil”, in two volumes ( R. de Janeiro, 1930-39), in which he dealt with Gavea's inscriptions. Below is an image of these inscriptions and their translation according to Silva Ramos:

Gavea Phoenician inscriptions
Pedra da Gavea "Phoenician" inscriptions.

Ramos interpreted the inscriptions (which, by the way, the Brazilian government and most scholars consider the work of erosion and natural weathering of the mountain's rock face) as follows:

LAABHTEJ - RAB - RIZDAB - NAISINEOF - RUZT

And, considering that the Phoenicians wrote from right to left (like modern Hebrew, the opposite to the way Western languages are written), he inverted the phrase:

TZUR - FOENISIAN - BADZIR – RAB - JETHBAAL

Which, he translated as:

Tyro Phoenicia, Firstborn Jethbaal”.

A cryptic phrase which has a historical backing: Badezir ruled Phoenicia from 855 to 850 BC, and he was the son of Jehtbaal, who ruled from 887 to 856 BC.

This would be so neat and nice if, (there is always an if!) it had said “Canaan” instead of “Phoenicia”, because, “Phoenicians” is a name given to them by the Greeks, and as Western science derives from Greece, we use their words as our own. But, real Phoenicians didn’t call themselves that way. They used the name “Canaan”.

This may hint at (if the "letters" were not formed by natural weathering) a "forced" interpretation of symbols.

You may expect that Badezir was some name made up by Silva Ramos, and therefore lacking evidence to back it up. However, the name is true and it exists, in a list of the “Kings that had reigned at Tyre” published by Romano-Jewish historian Josephus (37 – c.100 AD), and he in turn cites a Phoenician author of the second century BC, Menander of Ephesus:

...Pheles who took the kingdom and reigned but eight months though he lived fifty years he was slain by Ithobalus the priest of Astarte who reigned thirty two ye ars and lived sixty eight years he was succeeded by his son Badezorus who lived forty five years and reigned six years he was succeeded by Matgenus his son...[6]

Text mentioning Ithobalus and Badezorus
Text mentioning Phoenician kings Ithobalus and Badezorus. From [3]

Where Ithobalus is Jethbaal and Badezorus is Badezir (by the way, I have seen in the Internet an outlandish comment suggesting that the name Brazil comes from Badezorus!).

By the way, the biblical Jezebel is the daughter of Jethbaal (she married the King of Israel Ahab, and led him astray from Jehova inducing him to tolerate the cult of Baal - 1 kings 16:31).

Closing comments.

As I said above, the marks according to most "reliable" sources are natural. And I tend to believe the same thing. Why would the Phoenicians climb up a sheer rock face to carve a strange phrase there?.

Then we have the use of the word "Phoenician" instead of "Canaan". It is as if an American expedition after reaching the Moon would have left a plaque there and signed it "Gringos" instead of "Americans".

The historical / biblical part of the translation is coherent, and neat (too neat in fact), which makes me wonder if the symbols were interpreted with the intention of finding what was in fact found: the name of Jethbaal, father of Jezebel and Badezir (aka "Brazil").

It is wishful thinking. Not the work of Phoenicians.

Next post will deal with some other inscriptions and, the famous Paraíba (or Parahyba) inscription.


Sources.

[1] Manoel Luiz Lima Salgado Guimarães, Carlos Fico, (2006). Estudos sobre a escrita da história: anais do Encontro de Historiografia e História Política : 10 e 11 de outubro de 2005. Universidade Federal do Rio de Janeiro. Programa de Pós-Graduação em História Social. 7 Letras , pp 103
[2] Stone inscriptions and escutcheons. American Anthropologist vol. 22. pp. 388+
[3] Flavius Josephus, William Whiston, (1810). The genuine works of Flavius Josephus: containing five books of the Antiquities of the Jews : to which are prefixed three dissertations, Volume 6. Printed for Evert Duyckinck, John Tiebout, and M. & W. Ward pp. 216


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