OTHER PLACE NAMES
Before going on to discuss the significance of the names it may be helpful
to round out our catalog while showing the diverse nature of the phenomenon.
The Euphrates is the longest river in west Asia. It flows 1700 miles
from Turkey, through Syria and Iraq, until it joins the Tigris just north
of the Persian Gulf. In Hebrew the name is female Perath, Gen 2:14, from
a masculine para. Eu-phrat-es is the Greek form of the name. Para6500,6509
is a primitive root in Hebrew, meaning "to bear fruit, be fruitful." In
modern Hebrew the inflected word pree means "fruitMHGC."
The word was also applied to a cow and, in modified par form, to
a bullock6510,6499. The latter two applications may refer to
the fruitfulness of livestock, both as a source of milk, and as meat for
The name para is found many places around the world. The name
is especially plentiful in South America: Peru, Paraguay, Parana, Paracas,
Paranagua, and so on.
It is also found in Paris, France, pronounced Paree by Frenchmen.
Paris was a Trojan prince of classical Greek mythology who awarded
the apple of discord to Aphrodite, the love goddess. The discord, of course,
in those old distorted stories, reflects the discord Eve brought to our
planet. The name for the Trojan prince comes from the Semitic para. Many
god names in Classical Greek mythology come directly from Northwest Semitic
and can be recognized today in Hebrew. We encountered some in previous
chapters, and I shall go on to discuss others, but for the sake of clarity
I shall list them here.
The characteristic "s" or "x" ending is seen on these Greek names borrowed
from Northwest Semitic.
We can recognize how Paris, the Trojan prince, received his name from
the Semitic para because of the symbolic connection to the "apple
of discord." The apple is a fruit. This is paralleled in the Genesis account
where Eve eats the forbidden apple.
We find an interesting similarity to modern English berry, a
particular form of fruit. The word berry is found in all the old
Teutonic languages but "the ulterior history is uncertainOED."
This is an example of one of hundreds of words in modern English which
bear a remarkable resemblance in sound and meaning to ancient Hebrew.
The word para was widely used in ancient Greek, and came into
English as a borrowed form, in such words as parable, paradigm,
parallel, and so on. In Greek it had the sense of "from," "by,"
"near," "beside," "toward," and so onAGL. How this word may
relate to the Hebrew para is not discernible. There is no apparent
direct connection to the concept of being fruitful, except in a derived
sense of yielding comparison or comparative relationship, thus yielding
The names of the Greek mythical figures offer a time frame for the borrowing
from Northwest Semitic. The Eloah name is prominent. At the time of the
borrowing Eloah was still a strong Semitic influence. If the borrowing
took place from Hebrew tribes it was before assignment of the Yahweh name
to those tribes. Therefore, the borrowing must predate Moses, and even
the Egyptian captivity, certainly early in the second millennium BC. If
the borrowing was not directly from Hebrew it had to come from Semitic
sources where Eloah was still recognized. Since the Eloah form is not recognized
by modern studies as a universal name in Northwest Semitic the influence
must predate historical records, circa 2,000 BC.
I shall now consider another word which also has a strange relationship
to modern English. Tara is a very famous place in Ireland, the spiritual
and political center for the ancient inhabitants of that land. It carries
strong sentimental value for all Irishmen. But the name is not restricted
to Ireland. Tara is found many places: Australia, India, Finland, Zambia,
Ontario, USSR, Chile, Philippines, Yugoslavia, and the South Pacific. It
has many suffixes: Taraba River, Nigeria -- Taraca, Philippines -- Taraco,
Peru -- Tarai, Pakistan -- Tarana, New South Wales -- and so on.
This name came from a root that gave Hebrew toor8446:
"to meander about." The plural word tareem is translated "merchants,"
those who go or travel about, I Kings 10:15. The singular would be tara.
The classical Greek mythical figure, Taurus, the heavenly bull,
received his name from this word. He is remembered in many of the mythologies
of the worldMAW, and was prolific in representation in the cult
worship rooms at Çatal Hüyük, dating 8,000 years agoCAHU.
He still holds prominence in our modern astronomical designation for one
of the twelve signs of the Zodiac. In Hebrew the word tore8450,
an inflection of toor, meant the bull or the ox. This simple phonetic
designation is still remembered in the Spanish toro. He is also
remembered in Greek Turannos5181, which became the English
The Hebrew word is found directly in English tour, "to go about"
or "to travel from place to place," without phonetic or semantic change.
Linguists believe the English word comes from Latin and Greek tornus,
a tool for making circle or for lathes, meaning "to turn," or "to turn
about," hence our English turn, with such derived words as tournament,
tourniquet, and so on. Obviously, the Hebrew, Greek, Latin and English
forms all have the sense of movement in continuous circuit, or circular
The Hebrew word toor has a cognate. Door, (pronounced
dure, not dore), means "to gyrate (in a circle)," hence "to dwell1752."
In the Bible it is translated as "circle," "ball," "turn," and "round about."
The inflected dore, means "a revolution of time," "an age or generation."
The place name Endor came from this root.
In Greek thura meant "door," "gate," or "entrance," appeared
in Sanskrit as dur, and is known by our English door. The
idea of doors and gates swinging or turning causes one to believe a semantic
connection exists between the Indo-European words and the Hebrew word.
Note our English word duration. This comes from the Latin durare,
"to last," witnessed in the Hebrew "age" or "generation." Our word endure
is thought to come from the Latin durus = "hard," as in durable,
but we can see the close conceptual relationship among these forms.
Still another form found in Hebrew offers interesting insights. Kara7121
is a primitive root which means "to call out." This name is found many
places throughout the world.
Still another Hebrew word found around the world is bara, "to
create1254." It is in such place names as:
With tabulation of some of the extraordinary word parallels across the planet we can return to names which are doublets.
These were illustrated
in Hawa-Hawa, and in An-An. These also show in Oc-Oc:
And so on.
Many combinations of El, Hawa, An and Oc exist. The following tabulations
While you may find that some names have origins other than in the Semitic
roots we see that the patterns are strong and universal. Even a large percentage
of mistaken assignments would not deny this extraordinary phenomenon. There
was an influence in very ancient times which produced names that clung
strongly to the lands through untold generations. One reason may be the
ease with which they are pronounced. The phonetics of the syllables gives
little trouble to virtually all users. For example, in those ancient days
the languages used broad vowels rather than the sharp vowels we use today.
"A" was pronounced with an "aw" as in law, rather than "a" as in hate.
There is also a certain musical quality to the combinations of the elements
which is striking to the ear.
Consider Lackawana, the Indian name in the American northeast. It is
composed of El-Oc-Hawana. The Allegheny mountains were known to
the American Indians as the Allaghawa; this is El-Oc-Hawa.
We mentioned earlier that the Japanese Island of Okinawa was a combination
of Oc-An-Hawa. If we see Achacala, Chile we know it is formed of Oc-Oc-El-a.
The ancient name for Mexico was Anahuac = An-A'Hawa-Oc. Tihuanaco,
Peru is T'Hawana-Oc-o. Numerous place names are so constructed.
From the Hebrew verb conjugations we see how it is possible to discern the origin of the word elements without forcing them into unrealistic rigid patterns. Lackawana is El-Oc-Hawana, not El-Oc-Hawa-Ana. Tihuanaco is T'hawana-Oc-o, not Et-Hawa-An-Oco. Many forms could have alternate explanations. Akwa, Uganda could be Oc-Hawa or it could be the more simple Aqua; we cannot distinguish among the coalesced syllables.
One of the rewards of this study is evidence on how some cultures clung
to original forms. Japanese exhibits this strongly. Hiyakawa is a famous
Japanese surname, straight from the Semitic root system: Hiya and Kawa.
Nagasaki carries the naga prefix, which in Hebrew means "to touch."
Names like Asahikawa, Takasaki, Yokohama, Kanazawa and so on, all show
intriguing forms. They display similarities to the Semitic because they
are disyllabic, composed of two syllables in the compounds. Many other
Japanese names show these patterns, but with the meanings now different
from historical Semitic.
Names across the Polynesian South Pacific into New Zealand and Australia
also show strong tendency to cling to more original forms.
The name patterns illustrated here are easily identifiable from the
Semitic base because they are simple one or two-syllable words. More complex
words are more difficult to trace and naturally receive more erosion with
time. The simple names cling more strongly because they are easy to use.
Furthermore, the Hebrew parallels suggest meanings which carry lofty significance
and great spiritual vision. We might expect places to be named after the
gods but other names show literal meanings beyond simple god honorifics.
Names which denote dominion, fruitfulness, apportionment, creation, tranquility
and touch all show a state of mind which lives in respect, trust, and care.
The people who used the names were not mythologically minded; they knew
them in practical application as recognition of daily spiritual influences
in their lives. They could not name a place without acknowledging its relationship
to living celestial personalities and cultural dynamics. Those "primitive"
people were religiously devout.
The evidence shows that mythologies are of more recent origin. Mythology
is a substitute for living realities. If we do not have daily contact with
celestial personalities and spiritual forces we seek explanations. They
become structured in cultural traditions and in epic literature. Modern
scholars then assess this mythologizing as the inherent habit of all "primitive"
mind when it is merely a phenomenon attendant upon the isolation of our
world from those living realities. Only now that we have become godless
does modern man feel liberated from the debased myths of the past. Unfortunately,
when he threw the myths away, he also threw God away. We shall pay a terrible
We can deduce other facts from the place names.
1) They are not personal human names; the names belong to the gods and
to social relationships. Human fame is forgotten in this respect for superior
qualities and beings.
2) The names appear to be independent of geography and local topographical
features. The names, and the name-element combinations, show that the application
exceeded locality. They were used worldwide in a common form of expression.
3) The applications exceeded local dialects and languages. These are
not names that miraculously appear in universal common form through the
human subconscious. They derive from a universal influence by agencies
that knew the entire planet and worked with all people. Many names here
and there may have been adapted to local peculiarity of speech or culture
but the origins were far above any of those. The beings who applied the
names used a universal language, common across the planet. This does not
mean that local languages were abandoned or lost but rather that a superior
language was used in all activities. It also probably means that the universal
language was slowly being taught to the natives, otherwise they would not
understand the significance of the place names, nor of the gods who were
the source of the names.
4) The applications came from a Semitic source that was the mother of
Hebrew, and Hebrew today carries many of the name elements of that mother
tongue. Otherwise we would not be able to identify them. Hebrew carries
a memory of very ancient days in considerable clarity.
5) The Semitic influence must predate all known historical times, otherwise
we could trace the influence in Sumerian, Egyptian and other Near East
records, the oldest known to us, circa 3000 BC. Historical records concern
local affairs only; Dumuzi and Inanna are uniquely Sumerian. No historical
culture recognized a worldwide influence. Knowledge was already long lost
by the time history dawns. The phenomenon goes back into the remote past,
into the mists of forgotten antiquity.
6) These factors raise the question of the origin of the Semitic tongue. Was it an evolutionary language? If so why did the planetary supervisors select it? Why did they not select another language? What was unique about it? Would native tongues have been adequate? By what criteria? Would planetary supervisor be careful not to elevate an evolutionary language to such unique status? The nature of the Semitic roots shows that the names of the gods and the place names came from the language and not vice versa. The language was well implanted by the time world disruptions took place. It must have been in use on this world for many ages. We mentioned earlier that the easy sounds of the language helped preserve social memory through long ages. Was the language designed not only for ease of pronunciation but also for ease of meaning? Is it possible the Semitic mother tongue was designed and not evolved? Does its structure show the hand of intelligent planning? If we were to devise a verb root system how would we proceed? Does the Semitic triradical (three consonant) verb system indicate an intelligent design? Are the vowel inflections the most simple technique for expressing shades of meaning without forcing memorization? We shall see other evidence as we proceed into further discussions.