ZYBQT

Women XVIII
Inscription found in the quarter Champfleury at Avignon in 1897.
Date 3rd century BC
Limestone (14x16cm)
Amadasi Appendix no.4 TAV LXV page 183
KAI 70 RES 360
Nowadays in museum Borély at Marseille.

Punic:
qbr zybqt hkhn[t l]rbt ....' bt
'bd'sjmn bn b'lytn bn 'bd'sjmn 'sjt
b'lh.n' mqn 'l[m bn] 'bdmlqrt bn
h.mlkt bn 'bd'sjmn 'bl lpth.

grave of Zybqt, priestess of the lady .... daughter of
Abdesjmoen, son of Baalyaton, son Abdesjmoen, spouse of
Baalhanno, maqom elim, son of Abdmelqart, son of
Himilkat, son of Abdesjmoen. Don't (you dare to) open this!

Maqom elim is a religious title, which is used mostly in Carthage.
ZYBQ, ZYBQ', ZYBQM are the masculin versions of the feminin name ZYBQT.
The masulin versions are maily used in Gozo (Gaulus, GWL).
Perhaps ZYBQ is the same name as ZBG (Zabog).
See: Krahmalkov (Phoenician and Punic Dictionary, Leuven, 2000) on page 168+171.
Benz 188+189
Benz 109 Zyrqsj?

ZYB is the name of a Phoenician month.

Pedigree:                                                  25 years cyclus
Abdesjmoen                                             c.400
        |
Himilkat                                                   c.375
        |
Abdmelqart                                              c.350
        |
Abdesjmoen x Baalhanno (maqom elim)c.325
                      |
            Baalyaton                                     c.300
                      |
            Abdesjmoen                                 c.275
                      |
                  Zybqt (at Avignon?)              c.250

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Baali-ezbul

Women XVII

Tharros
Amadasi Sard 24 TAV,XXXVI
Date 4th century BC
CIS I 158 Kai 67

Punic:
qbr b'l        grave of Baal
'zbl 'sj        azbl wi-
t 'zrb'         fe of Azrubaa
l bn mqm   l son of Maqom

Krahmalkov (Phoenician-Punic Dictionar, Leuven 2000) on page 112 translates the name to Ba'ali-Ezbul (Ezbul is my lord).
There is no personal name Maqom. MQM means place, area,district, temple, raiser/rouser.
Maybe it is a mistake for Magon of MQN (Miqne-Milk).

Pedigree:
 Maqom?
       |
Azrubaal x Baali-Ezbul

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Unknown woman from Karaly

Women XVI
Inscription from Cagliari.
Amadasi Sard 35 page 115
Date: (6th-) 4th century BC
Inscription on a vase (h:36cm, diam:10,5 cm)
Location S.Avendrace (Predio Ibba). Found in 1908.

Punic:
'rm 't 'sjt lh.wt b'lnm
'rm with his wife/spouse to H.awwat/H.awwit, their lady.

H.awwat is the goddess of death. The verb h.wy in contradiction means: living!
The biblical H.awwa stands for Eva, the first woman.
'rm seems to be a Libyan name, but 'rm mentions not even the name of his wife!!!

Museo archeologico nazionale Cagliari

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Abibaal and Arisju

Women XV

Abibaal and Arisju
CIS I 3347 XI-A-841 Tanit III Carthage
Date: fourth-second century BC
Photography R.Kubiczek, Krakow.

Punic:
'l'rbt ltnt p
b b'l w l'dnb
'l h.mn 'sj ndr'
'bbl bt 'rsj bt
'zmlk

To the lady, to Tanit, face
of Baal and to the lord, to Ba-
al-H.amon, this was devoted by
Abibaal, daughter of Arisju, daughter
of Azimilk

In: Appendix: Carthaginian Stones in the museum of Krakow.
Sacrifices d'enfants à Carthage et dans le monde sémitique oriental, E.Lipinski.

Pedigree posssibility 1:
(grand) father Azimilk
                |
daughter Arisju (and mother of:)
                |
daughter Abibaal

This time the feminin line in the pedigree is followed!

Pedigree possibility 2:
father Azimilk x mother Arisju
                         |
          daughter Abibaal

However, it is normal when in the inscription the father and mother are mentioned as a married couple and this is here not the case.


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Amotbaal

Women XIV

Amotbaal
CIS I 3349  XI-A-601 Tanit III Carthage
Date: third century BC
Photography: R.Kubiczek, Krakow.

Punic:
[lrbt l tnt p]n b['l]
[wl'dn lb']l h.mn[']
[sj ndr ']mtb'l bt b
[d'sj]trt bn yh.w'

To the lady, to Tanit, face of Baal
and to the lord, to Baal H.amon is this
devoted by Amotbaal, daughter of Bo-
dasjtart, son of Yih.wo'

In: Appendix: Carthaginian Stones in the museum of Krakow.
Sacrifices d'enfants à Carthage et dans le monde sémitique oriental, E.Lipinski.

Yih.wo = YH.W' = grandfather of Amotbaal.
According to Ch.R.Krahmalkov it is a personal name. Phoenician-Punic Dictiomary, OLA 90, St.Phoen.XV, Leuven 2000 (blz 206). It could mean: "grant long live!"


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Batbaal Women XIII

Women XIII

Batbaal
nr.H.V.Cataloque Leemans CAb1
Inscription on a stone in Carthage (high 0.07m width 0.25m thick 0.115m)

Punic:
qbr btb['l] bt h.mlkt bn 'bd'sjmnytn bn bry hrb
Grave of Batbaal, daughter of Himilkat, son of Abesjmoen, son of Esjmoenyaton, son of Beray, the RAB

Date: unknown

So there are five generations mentioned:
5.Beray
4.Esjmoenyaton
3.Abdesjmoen
2.H.imilkat
1.Batbaal

The wife of H.imilkat is not mentioned. The line of the pedrigee is continued along the masculin branche.
The name Beray is strange. It occurs only twice in the Phoenician-Punic world. It could als mean "the fat one".

See also Benz 100-101
               Lidzbarski page 432

Source: Liste des pierres et moulages à textes phéniciens/puniques du musée des antiques à Lleyde, J.Hoftijzer.


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Hanni-Ba'al

Hanni-Ba'al de priesteres.                     Women XII.

In 1907 werd zij opgegraven door M.Philip Berger te Carthago in de wijk Bordj-Djedid op het terrein van Oulad-L'Agha. Het betreft een sarcofaag met daarop de afbeelding van een hoofd met de volgende afmetingen: lang 10 cm, breed 15 cm, dik 13 cm. Erbij liggen ook enkele gedenkstenen voor Tanit.

Een en ander wordt beschreven in het tijdschrift CRAI van het 53e jaar, nr.4 (1909).
M 172.13: L'épitaphe de la prêtresse Hanni-Ba'al, Eusèbe Vassel.

De priesteres laat haar sarcofaag vergezeld gaan van een inscriptie:
1. graf van Hanni-Ba'al, de priesteres van Kravo'
2.echtgenote van Bod-Melqart, zoon van Qar-
3. t-yaton, zoon van Qart-masjal
Althans, dit is wat de heer Vassel ervan maakte in 1909!

Opmerkelijk is, dat de genealogie van de echtgenoot wordt vermeld en niet die van de echtgenote.
Tellen de vrouwen dan niet zo erg mee in dit Carthago. Het is een uitzondering. Elders worden die stambomen wel vermeld. Er moet een andere oorzaak zijn geweest voor deze merkwaardigheid.


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dochter van Benteshina

Woman XI

Dochter Benteshina                                               14^e eeuw

 

Haar naam is onbekend gebleven, maar ze is een dochter van de koning Benteshina van Simyra of Sumur. Deze stad ligt op de rechteroever van de Nahr el-Abrach op ongeveer 30 km ten zuiden van Tortosa op de Syrische kust. Het is het huidige Tell Kazel, waar een heuvel ligt van 350 x 325 meter. De dochter van Benteshina wordt uitgehuwelijkt aan een koning van Oegarit.

Oegarit ligt eveneens op de Syrische kust, maar dan een stuk noordelijker.

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Ahotmilki

Woman X

Ahotmilki                                                        14^e eeuw

 

Van Feniciërs gaan we echt pas spreken vanaf c.1200 v.C. Deze vrouw Ahotmilki leefde reeds in de 14^e eeuw v.C te Sumur in het latere Fenicische gebied. Ze heeft ook al een Fenicisch aandoende naam. Ze werd uitgehuwelijkt aan de koning van Oegarit. In haar naam zit de stam MILK (=koning) en de stam AHOT (=zuster).

De letterlijke betekenis is dus: zuster van de koning.


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Gevleugelde dame uit Carthago

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Woman IX

Sarcofaag uit Carthago. Het lijkt een priesteres te zijn. Ze draagt een prachtig vleugelgewaad rond haar benen. Het moet een symbolische betekenis hebben. Ze houdt ook niet voor niets een vogel in het rechterhand. Haar bovenlichaam wordt bedekt door wat we nu een "topje" noemen. Wat ze in haar linkerhand houdt is een doosje. Ze draagt haar lange haar aan weerszijden van het hoofd.

Sarcofaag Cadiz

women VIII
Even further away in Cadiz a sarcophagus of a woman is found. She has a beautifully finished face. The Greek influence is clearly visible here. It is not certain whether the deceased actually so have looked like. Her hair is tied up. The sarcophagus ressembles a naked form.

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Vrouw van Ibiza

women VII
In the Phoenician colonies, women are also frequently depicted. This example is a woman from Ibiza. It was found in the necropolis Puig des Molins. It is a goddess on a throne. She wears a long dress, which is quite thin, making contours of her body visible. On her head she wears a tiara or crown. In her hand she holds a bird, which seems to have a special meaning with the Phoenicians.

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moedergodin van Tyrus

Women VI
Much later in the 4th century BC is a rather primitive statue from Tyre. It is a mother goddess with big breasts. She feeds her child. It is pottery and only has a height of 6 cm. It is located in the National Museum of Beirut. It seems almost to be a symbolic statue. There is little attention paid to detail.

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head of Ugarit

Women V
From Ugarit we unfortunately have only a head, but a particularly beautiful. It comes from the 14th century BC. She has her hair up high, or is it a crown. Dating 14th century BC. It is made of ivory and gold and is in the National Museum of Damascus, or what remains is about. Hopefully this heritage is saved. The eyes seem to put up with black paint.

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woman from Kamid el Loz

Women IV
The situation was later (11th century BC) is somewhat different. Now also dressed women and the focus has shifted from the body to the face. This figure comes from Kamid el Loz in the Bekaa valley and has some Egyptian Influence (haircut). Dated: end of 2nd millennium BC. It has a height of 7 cm and is made of ivory. It is in the National Museum of Beirut. The face is accurately represented. The woman is sitting on a small bench. She is wearing a beautiful dress, through which the breasts are still visible. She also wears a bracelet. She has big feet. The proportions of the body are not shown as well.

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Ishtar-like statue

women III
From the same 18th century BC, this figurine and also from Byblos. Goddess of fertility, but now with Mespotaamse influence (Ishtar). The statue has a height of only 8.7 cm and has been drawing more human in the face. Again, the female breasts presented and the lower part of the body is very suggestive shown. In all the images so far, it appears that the ancient Canaanites had no trouble displaying nudity of women. The statue is also located in the National Museum of Beirut.

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Women from Byblos

Women II
Statuette of a Canaanite goddess of fertility from Byblos. Dating 18th century BC. It is made of pottery and has a height of 128 cm. It is now in the National Museum of Beirut. Unfortunately, she misses some limbs and one eye. She takes a pose of presenting her small breasts. Her female lower torso is displayed exaggerated by specks between her legs. Compared with the previous image of Anat? gets her face a slightly friendlier image, but not very much.

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Anat?

WOMEN I
Just focus on how the Canaanite / Phoenician their wives display. This is a somewhat risky topic. You have been warned!
A figurine of a Canaanite goddess from the second millennium BC. It was found in the Bekaa valley in Lebanon. It is made of bronze and has a height of 16.6 cm. It is now on display in the National Museum of Beirut. She has a warlike attitude and Anat would ever have imagined. She probably wears a helmet. She has a not so sweet appearance and her small breasts are much too high. What a difference from the much later images.

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