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+The Project Gutenberg EBook of A New System; or, an Analysis of Antient
+Mythology. Volume I., by Jacob Bryant
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: A New System; or, an Analysis of Antient Mythology. Volume I.
+
+Author: Jacob Bryant
+
+Release Date: August 31, 2006 [EBook #19153]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK A NEW SYSTEM ***
+
+
+
+
+Produced by Dave Maddock, Keith Edkins and the Online
+Distributed Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+Transcriber's note: A few typographical errors have been corrected: they
+are listed at the end of the text.
+
+A
+
+NEW SYSTEM;
+
+OR, AN
+
+ANALYSIS
+
+OF
+
+ANTIENT MYTHOLOGY:
+
+WHEREIN AN ATTEMPT IS MADE TO DIVEST TRADITION OF FABLE;
+AND TO REDUCE THE TRUTH TO ITS ORIGINAL PURITY,
+
+BY JACOB BRYANT, ESQ.
+
+_THE THIRD EDITION._
+IN SIX VOLUMES.
+
+WITH A PORTRAIT AND
+SOME ACCOUNT OF THE AUTHOR;
+
+A VINDICATION OF THE APAMEAN MEDAL;
+
+Observations and Inquiries relating to various
+Parts of Antient History;
+
+A COMPLETE INDEX,
+
+AND FORTY-ONE PLATES, NEATLY ENGRAVED.
+
+VOL. I.
+
+LONDON:
+
+PRINTED FOR J. WALKER; W.J. AND J. RICHARDSON; R. FAULDER AND SON; R. LEA;
+J. NUNN; CUTHELL AND MARTIN; H.D. SYMONDS; VERNOR, HOOD, AND SHARPE; E.
+JEFFERY; LACKINGTON, ALLEN, AND CO.; J. BOOKER; BLACK, PARRY, AND
+KINGSBURY; J. ASPERNE; J. MURRAY; AND J. HARRIS.
+
+1807.
+
+       *       *       *       *       *
+
+
+SOME
+
+ACCOUNT
+
+OF THE
+
+LIFE AND WRITINGS
+
+OF
+
+JACOB BRYANT, ESQ.
+
+       *       *       *       *       *
+
+The earliest authentic account we can obtain of the birth of this learned
+and celebrated writer, is from the Register Book of Eton College, in which
+he is entered "of Chatham, in the county of Kent, of the age of twelve
+years, in 1730,"--consequently, born in 1718.
+
+Whence a difference has arisen between the dates in this entry, and the
+inscription on his monument, hereafter given, we are unable to explain.
+
+The two royal foundations of Eton, and King's College, Cambridge, justly
+boast of this great scholar and ornament of his age. He received his first
+rudiments at the village of Lullingstone, in Kent; and was admitted upon
+the foundation, at Eton College, on the 3d of August, 1730, where he was
+three years captain of the school, previous to his removal to Cambridge. He
+was elected from Eton to King's College in 1736; took the degree of
+Bachelor of Arts in 1740; and proceeded Master in 1744.
+
+He attended the Duke of Marlborough, and his brother, Lord Charles Spencer,
+at Eton, as their private tutor, and proved a valuable acquisition to that
+illustrious house; and, what may be reckoned, at least equally fortunate,
+his lot fell among those who knew how to appreciate his worth, and were
+both able and willing to reward it. The Duke made him his private
+secretary, in which capacity he accompanied his Grace during his campaign
+on the continent, where he had the command of the British forces; and, when
+he was made Master-General of the Ordnance, he appointed Mr. Bryant to the
+office of Secretary, then about 1400l. per annum.
+
+His general habits, in his latter years, as is commonly the case with
+severe students, were sedentary; and, during the last ten years of his
+life, he had frequent pains in his chest, occasioned by so much
+application, and leaning against his table to write; but, in his younger
+days, spent at Eton, he excelled in various athletic exercises; and, by his
+skill in swimming, was the happy instrument in saving the life of the
+venerable Dr. Barnard, afterwards Provost of Eton College. The doctor
+gratefully acknowledged this essential service, by embracing the first
+opportunity which occurred, to present the nephew of his preserver with the
+living of Wootton Courtney, near Minehead, in Somerset; a presentation
+belonging to the Provost of Eton, in right of his office.
+
+Mr. Bryant was never married. He commonly rose at half past seven, shaved
+himself without a glass, was seldom a quarter of an hour in dressing, at
+nine rung for his breakfast, which was abstemious, and generally visited
+his friends at Eton and Windsor, between breakfast and dinner, which was
+formerly at two, but afterwards at four o'clock. He was particularly fond
+of dogs, and was known to have thirteen spaniels at one time: he once very
+narrowly escaped drowning, through his over eagerness in putting them into
+the water.
+
+Our author must be considered as highly distinguished, beyond the common
+lot of mortality, with the temporal blessings of comforts, honour, and long
+life. With respect to the first of these, he enjoyed health, peace, and
+competence; for, besides what he derived from his own family, the present
+Duke of Marlborough, after his father's death, settled an annuity on Mr.
+Bryant of 600 l. which he continued to receive from that noble family till
+his death.
+
+He was greatly honoured among his numerous, yet chosen friends and
+acquaintance; and his company courted by all the literary characters in his
+neighbourhood. His more particular intimates, in his own district, were
+Doctors Barford, Barnard, Glynn, and Heberden. The venerable Sir George
+Baker, he either saw or corresponded with every day; likewise with Dr.
+Hallam, the father of Eton school, who had given up the deanery of Bristol,
+because he chose to reside at Windsor. When he went into Kent, the friends
+he usually visited were the Reverend Archdeacon Law, Mr. Longley, Recorder
+of Rochester, and Dr. Dampier, afterwards Bishop of that diocese. Besides
+the pecuniary expression of esteem mentioned above, the Duke of Marlborough
+had two rooms kept for him at Blenheim, with his name inscribed over the
+doors; and he was the only person who was presented with the keys of that
+choice library. The humble retreat of the venerable sage was frequently
+visited by his Majesty; and thus he partook in the highest honours recorded
+of the philosophers and sages of antiquity. Thus loved and honoured, he
+attained to eighty-nine years of age, and died, at Cypenham, near Windsor,
+Nov. 13, 1804, of a mortification in his leg, originating in the seemingly
+slight circumstance of a rasure against a chair, in the act of reaching a
+book from a shelf.
+
+He had presented many of his most valuable books to the King in his
+life-time, and his editions by Caxton to the Marquis of Blandford: the
+remainder of this choice collection he bequeathed to the library of King's
+College, Cambridge, where he had received his education.
+
+He gave, by will, 2,000 l. to the society for propagating the gospel, and
+1,000 l. to the superannuated collegers of Eton school, to be disposed of
+as the provost and fellows should think fit. Also, 500 l. to the parish of
+Farnham Royal. The poor of Cypenham and Chalvey were constant partakers of
+his bounty, which was of so extensive a nature, that he commissioned the
+neighbouring clergy to look out proper objects for his beneficence.
+
+Mr. Bryant's literary attainments were of a nature peculiar to himself;
+and, in point of classical erudition he was, perhaps, without an equal in
+the world. He had the very peculiar felicity of preserving his eminent
+superiority of talents to the end of a very long life; the whole of which
+was not only devoted to literature, but his studies were uniformly directed
+to the investigation of truth. The love of truth might, indeed, be
+considered as his grand characteristic, which he steadily pursued; and this
+is equally true as to his motive, whether he was found on the wrong or
+right side of the question. A few minutes before he expired, he declared to
+his nephew, and others in the room, that "all he had written was with a
+view to the promulgation of truth; and, that all he had contended for, he
+himself believed." By truth, we are to understand religious truth, his firm
+persuasion of the truth of Christianity; to the investigation and
+establishment of which he devoted his whole life. This was the central
+point, around which all his labours turned; the ultimate object at which
+they aimed.
+
+Such are the particulars we have been able to collect of this profound
+scholar and antiquary. But the life of a man of letters appears, and must
+be chiefly sought for in his works, of which we subjoin the following
+catalogue:
+
+The first work Mr. Bryant published was in 1767, intituled, "Observations
+and Inquiries relating to various Parts of antient History; containing
+Dissertations on the Wind Euroclydon, (see vol. v. p. 325.); and on the
+Island Melite, (see vol. v. p. 357.), together with an Account of Egypt in
+its most early State, (see vol. vi. p. 1.); and of the Shepherd Kings."
+(See vol. vi. p. 105.) This publication is calculated not only to throw
+light on the antient history of the kingdom of Egypt, but on the history
+also of the Chaldeans, Assyrians, Babylonians, Edomites, and other nations.
+The account of the Shepherd Kings contains a statement of the time of their
+coming into Egypt; of the particular province they possessed, and, to which
+the Israelites afterwards succeeded. The treatise on the Euroclydon was
+designed to vindicate the common reading of Acts, xxvii. 14. in opposition
+to Bochart, Grotius, and Bentley, supported by the authority of the
+Alexandrine M.S. and the Vulgate, who thought EUROAQUILO more agreeable to
+the truth.
+
+His grand work, called, "A New System, or, an Analysis of Antient
+Mythology," was the next; "wherein an attempt is made to divest Tradition
+of Fable, and to reduce Truth to its original Purity." This was published
+in quarto, vol. i. and ii. in 1774, and vol. iii. in 1776.
+
+In 1775 he published "A Vindication of the Apamean Medal, (see vol. v. p.
+287.) and of the Inscription ΝΩΕ; together with an Illustration of another
+Coin struck at the same Place in honour of the Emperor Severus." This
+appeared in the fourth volume of the Archæologia, and also as a separate
+quarto pamphlet.
+
+"An address to Dr. Priestley, on the Doctrine of Philosophical Necessity
+illustrated," 1780. A pamphlet, octavo.
+
+"Vindiciæ Flavianæ; or, a Vindication of the Testimony given by Josephus
+concerning our Saviour Jesus Christ." A pamphlet, octavo. 1780.
+
+"Observations on the Poems of Thomas Rowley; in which the authenticity of
+these Poems is ascertained." Two duodecimo volumes, 1781. In this
+controversy Mr. Bryant engaged deeply and earnestly, and was assisted in it
+by the learned Dr. Glynn of King's College, Cambridge. Our author in this,
+as in his other controversial writings, was influenced by a spirit of sober
+inquiry, and a regard for truth. The leading object he had in view, in his
+Observations on the poems ascribed to Rowley, was to prove, by a variety of
+instances, that Chatterton could not be their author, as he appeared not to
+understand them himself. This plea appears specious, yet it is certain the
+learned author failed egregiously in his proofs, and this publication added
+little to the reputation he had already acquired. The best way of
+accounting for Mr. Bryant's risking his well-earned and high character in
+the literary world in this controversy, and for the eagerness with which he
+engaged in it, is from the turn of his studies. "He had," to borrow the
+words of Mr. Mason, "been much engaged in antiquities, and consequently had
+imbibed too much of the spirit of a protest antiquarian; now we know, from
+a thousand instances, that no set of men are more willingly duped than
+these, especially by any thing that comes to them under the fascinating
+form of a new discovery."
+
+"Collections on the Zingara, or Gypsey Language." Archæologia, vol. vii.
+
+"Gemmarum antiquarum Delectus ex præstantioribus desumptus in Dactylotheca
+Ducis Marlburiensis," Two vols, folio, 1783, &c. This is the first volume
+of the Duke of Marlborough's splendid edition of his invaluable collection
+of Gems, and was translated into French by Dr. Maty. The second volume was
+done in Latin by Dr. Cole, prebendary of Westminster; the French by Mr.
+Dutens. The Gems are exquisitely engraved by Bartolozzi. This work was
+privately printed, and no more copies taken than were intended for the
+crowned heads of Europe, and a few of his Grace's private friends; after
+which the coppers for the plates were broken, and the manuscript for the
+letter-press carefully reduced to ashes.
+
+"A Treatise on the Authenticity of the Scriptures, and the Truth of the
+Christian Religion." Octavo, 1792.
+
+"Observations upon the Plagues inflicted upon the Egyptians; in which is
+shewn the Peculiarity of those Judgments, and their Correspondence with the
+Rites and Idolatry of that People; with a prefatory discourse concerning
+the Grecian colonies from Egypt." Octavo, 1794.
+
+The treatise on the authenticity of the Scriptures was published
+anonymously, and the whole of the profits arising from its sale given to
+the society for the Propagation of the Gospel. It contains a good general
+view of the leading arguments for Divine Revelation.
+
+"Observations upon a Treatise, intituled, Description of the Plain of Troy,
+by Mons Le Chevalier," Quarto, 1795.
+
+"A Dissertation concerning the War of Troy, and the Expedition of the
+Grecians, as described by Homer; shewing that no such Expedition was ever
+undertaken, and that no such City in Phrygia ever existed." Quarto, 1796.
+The appearance of this publication excited great surprise among the
+learned, and made few proselytes to the doctrine it inculcates; and even
+his high authority failed in overturning opinions so long maintained and
+established among historians, and supported by such extensive and clear
+evidence. He is a wise man indeed who knows where to stop. Mr. Bryant had
+wonderfully succeeded in his famous Mythology, in "divesting Tradition of
+Fable, and reducing Truth to its original Purity," and this seduced him, as
+his antiquarian pursuits had done before, in the case of Rowley, to proceed
+to unwarrantable lengths in the Dissertation on the War of Troy. It was
+remarked on by Mr. Falconer, and answered in a very rude way by Mr. Gilbert
+Wakefield in a letter to Mr. Bryant. J. B. S. Morrit, Esq. of Rokeby Park,
+near Greta-Bridge, undertook to vindicate Homer, in a style and with
+manners more worthy of the subject and of a gentleman, and was replied to
+by Mr. Bryant.
+
+"The Sentiments of Philo Judæus concerning the ΛΟΓΟΣ, or Word of God;
+together with large Extracts from his Writings, compared with the
+Scriptures, on many other essential Doctrines of the Christian Religion."
+Octavo, 1797.
+
+"Dissertations on Balaam, Sampson, and Jonah," also, "Observations on
+famous controverted Passages in Josephus and Justin Martyr," are extremely
+curious, and such perhaps as only he could have written.
+
+       *       *       *       *       *
+
+"The New System, or, an Analysis of Antient Mythology," here presented to
+the public, is a literary phenomenon, which will remain the admiration of
+scholars, as long as a curiosity after antiquity shall continue to be a
+prevailing passion among mankind. Its author was master of the profoundest
+erudition, and did not come behind the most distinguished names of the last
+century, for their attention to the minutest circumstance that might cast a
+ray of light upon the remotest ages. Nothing in the antient Greek and Roman
+literature, however recondite, or wherever dispersed, could escape his
+sagacity and patient investigation. But we are not to confine our
+admiration of the work before us to the deep erudition discoverable in it;
+this elaborate production is equally distinguished for its ingenuity and
+novelty. Departing with a boldness of genius from the systems of his
+predecessors in the same walks of literature, he delights by his ingenuity,
+while he astonishes by his courage, and surprises by his novelty. In the
+last point of view, this work is indeed singularly striking; it departs
+from the commonly-received systems, to a degree that has not only never
+been attempted, but not even thought of by any men of learning.
+
+The subject, here undertaken by Mr. Bryant was one of uncommon difficulty;
+one of the most abstruse and difficult which antiquity presents to us; the
+information to be obtained concerning it must be collected from a vast
+number of incidental passages, observations and assertions scattered
+through antient authors, who being themselves but imperfectly acquainted
+with their subject, it is next to impossible to reconcile. This, however,
+our author has attempted; and though, in doing this, the exuberances of
+fancy and imagination are conspicuous, and some may entertain doubts,
+concerning the solidity of some of his conjectures, yet, even such are
+forced to allow that many parts of the author's scheme are probable, and
+deserving the highest attention.
+
+His method of proceeding by etymology was not a little hazardous; men of
+the greatest abilities have often failed in the use of it, while those of
+weak judgment have, by their application of it, rendered it the source of
+the greatest absurdities, and almost led the unthinking to connect an idea
+of ridicule with the term itself. But the judicious use which Mr. Bryant
+could make of this science is apparent in every part of his work: he
+derives from it the greatest and only light which can be cast upon some of
+his inquiries, and that in a way that will draw the admiration of those who
+have a proper acquaintance with the subject; that is, such as have a
+knowledge of the Oriental languages sufficient to enable them to trace them
+through the Greek, Latin, and other tongues, as they relate to the names of
+things, which in almost every country carry evidence of their being derived
+from the East; from whence it is certain mankind themselves are derived.
+The sagacity and diligence with which our author has applied his helps
+obtained from the scattered passages of antient authors and etymology, have
+enabled him to clear up the history of the remotest ages, and to elucidate
+objects hitherto surrounded with darkness and error. Upon the whole, it
+will be allowed by all who are capable judges of the subject, that the
+plausibility of his hypothesis is frequently apparent, his scheme great,
+and his discoveries extraordinary.
+
+_Viro plusquàm octogenario, et_ Etonæ _Matris Filiorum omnium superstitum
+Ætate jam grandissimo,_ JACOBO BRYANT, S.
+
+       *       *       *       *       *
+
+  Nomen honorati sacrum mihi cùm sit amici,
+    Charta sit hæc animi fida ministra mei:
+  Ne tamen incultis veniant commissa tabellis,
+    Carminis ingenuâ dicta laventur ope.
+  Quem videt, è longá sobolem admirata catervâ,
+    Henrici[1] à superis lætiùs umbra plagis?
+  Quem pueris ubicunque suis monstrare priorem
+    Principe alumnorum mater Etona solet?
+  Quem cupit eximiæ quisquis virtutis amator,
+    Seriùs  ætherei regna subire poli?
+  Blande Senex, quem Musa fovet, seu seria tractas,
+    Seu facili indulges quæ propiora joco;
+  Promeritos liceat Vates tibi condat honores,
+    Et recolat vitæ præmia justa tuæ:
+  Præparet haud quovis lectas de flore corollas,
+    Sed benè Nestoreis serta gerenda comis.
+  Scriptorum ex omni serie numeroque tuorum,
+    Utilitas primo est conspicienda loco:
+  Gratia subsequitur; Sapientiaque atria pandit
+    Ampla tibi, ingeniis solùm ineunda piis.
+  Asperitate carens, mores ut ubique tueris!
+    Si levis es, levitas ipsa docere solet.
+  Quo studio errantes animos in aperta reducis!
+    Quo sensu dubios, quâ gravitate mones!
+  Si fontes aperire novos, et acumine docto
+    Elicere in scriptis quæ latuere sacris,
+  Seu Verum è fictis juvet extricare libellis,
+    Historicâ et tenebris reddere lumen ope,
+  Aspice conspicuo lætentur ut omnia cœlo,
+    Et referent nitidum solque jubarque diem!
+  Centauri, Lapithæque, et Tantalus, atque Prometheus,
+    Et Nephele, veluti nube soluta suâ,--
+  Hi pereunt omnes; alterque laboribus ipse
+    Conficis Alcides Hercule majus opus.
+  Tendis in hostilem soli tibi fisus arenam?
+    Excutis hæretici verba minuta Sophi[2]?
+  Accipit æternam vis profligata repulsam,
+    Fractaque sunt validâ tela minæque manu.
+  Cui Melite non nota tua est? atque impare nisu
+    Conjunctum à criticis Euro Aquilonis iter?
+  Argo quis dubitat? quis Delta in divite nescit
+    Quà sit Jösephi fratribus aucta domus?
+  Monstra quot Ægypti perhibes! quæque Ira Jehovæ!
+    Quâm proprié in falsos arma parata deos!
+  Dum fœdis squalet Nilus cum fœtibus amnis,
+    Et necis est auctor queîs modo numen erat.
+  Immeritos Danaûm casus, Priamique dolemus
+    Funera, nec vel adhuc ossa quieta, senis?
+  Fata Melesigensæ querimur, mentitaque facta
+    Hectoris incertas ad Simoëntis aquas?
+  Eruis hæc veteris scabrâ è rubigine famæ,
+    Dasque operis vati jusque decusque sui,
+  Magna tuis affers monumentaque clara triumphis,
+    Cum Trojâ æternum quòd tibi nomen erit!
+  Ah! ne te extremâ cesset coluisse senectâ,
+    (Aspicere heu! nimiæ quem vetuere moræ,)
+  Qui puer, atque infans prope, te sibi sensit amicum,
+    Eque tuis sophiæ fontibus hausit aquas!
+  Imagis, et, puræ quæcunque aptissima vitæ
+    Præmia supplicibus det Deus ipse suis,
+  Hæc pete rite seni venerando, Musa; quod Ille
+    Nec spe, nec famâ, ditior esse potest.
+  Innumeris longùm gratus societur amicis,
+    Inter Etonenses duxque paterque viros:
+  Felix intersit terris: superûmque beato
+    Paulisper talem fas sit abesse choro.
+
+       *       *       *       *       *
+
+
+INSCRIPTION
+
+ON
+
+MR. BRYANT'S MONUMENT,
+
+IN
+
+CYPENHAM CHURCH.
+
+       *       *       *       *       *
+
+M--S
+
+JACOB BRYANT
+
+Collegii Regalis apud Cantabrigienses Olim Socii
+Qui in bonis quas ibi hauserat artibus
+excolendis consenuit.
+Erant in eo plurimæ literæ
+nec eæ vulgares,
+Sed exquisitæ quædam et reconditæ,
+quas non minore Studio quam acumine
+ad illustrandam S.S veritatem adhibuit:
+Id quod testantur scripta ejus gravissima,
+tam in Historiæ sacræ primordiis eruendis
+quam in Gentium Mythologiâ explicandâ versata.
+Libris erat adeo deditus
+Ut iter vitæ secretum
+iis omnino deditum;
+Præmiis honoribusque
+quæ illi non magis ex Patroni nobilissimi gratiâ
+quam suis meritis abunde præsto erant,
+usq; præposuerit.
+Vitam integerrimam et verê Christianam
+Non sine tristi suorum desiderio, clausit
+Nov. 13. 1804.
+Anno Ætatis suæ 89.
+
+       *       *       *       *       *
+
+
+PREFACE.
+
+Ναφε, και μεμνασ' απιστειν· αρθρα ταυτα των φρενων.----EPICHARMUS.
+
+It is my purpose, in the ensuing work, to give an account of the first
+ages, and of the great events which happened in the infancy of the world.
+In consequence of this I shall lay before the reader what the Gentile
+writers have said upon this subject, collaterally with the accounts given
+by Moses, as long as I find him engaged in the general history of mankind.
+By these means I shall be able to bring surprising proofs of those great
+occurrences, which the sacred penman has recorded. And when his history
+becomes more limited, and is confined to a peculiar people, and a private
+dispensation, I shall proceed to shew what was subsequent to his account
+after the migration of families, and the dispersion from the plains of
+Shinar. When mankind were multiplied upon the earth, each great family had,
+by [3]divine appointment, a particular place of destination, to which they
+retired. In this manner the first nations were constituted, and kingdoms
+founded. But great changes were soon effected, and colonies went abroad
+without any regard to their original place of allotment. New establishments
+were soon made, from whence ensued a mixture of people and languages. These
+are events of the highest consequence; of which we can receive no
+intelligence, but through the hands of the Gentile writers.
+
+It has been observed, by many of the learned, that some particular family
+betook themselves very early to different parts of the world, in all which
+they introduced their rites and religion, together with the customs of
+their country. They represent them as very knowing and enterprising; and
+with good reason. They were the first who ventured upon the seas, and
+undertook long voyages. They shewed their superiority and address in the
+numberless expeditions which they made, and the difficulties which they
+surmounted. Many have thought that they were colonies from Egypt, or from
+Phenicia, having a regard only to the settlements which they made in the
+west. But I shall shew hereafter, that colonies of the same people are to
+be found in the most extreme parts of the east; where we may observe the
+same rites and ceremonies, and the same traditional histories, as are to be
+met with in their other settlements. The country called Phenicia could not
+have sufficed for the effecting all that is attributed to these mighty
+adventurers. It is necessary for me to acquaint the Reader, that the
+wonderful people to whom I allude were the descendants of Chus, and called
+Cuthites and Cuseans. They stood their ground at the general migration of
+families; but were at last scattered over the face of the earth. They were
+the first apostates from the truth, yet great in worldly wisdom. They
+introduced, wherever they came, many useful arts, and were looked up to as
+a superior order of beings: hence they were styled Heroes, Dæmons, Heliadæ,
+Macarians. They were joined in their expeditions by other nations,
+especially by the collateral branches of their family, the Mizraim,
+Caphtorim, and the sons of Canaan. These were all of the line of Ham, who
+was held by his posterity in the highest veneration. They called him Amon:
+and having in process of time raised him to a divinity, they worshipped him
+as the Sun; and from this worship they were styled Amonians. This is an
+appellation which will continually occur in the course of this work; and I
+am authorised in the use of it from Plutarch, from whom we may infer, that
+it was not uncommon among the sons of Ham. He specifies particularly, in
+respect to the Egyptians, that when any two of that nation met, they used
+it as a term of honour in their[4] salutations, and called one another
+Amonians. This therefore will be the title by which I shall choose to
+distinguish the people of whom I treat, when I speak of them collectively;
+for under this denomination are included all of this family, whether they
+were Egyptians or Syrians, of Phenicia or of Canaan. They were a people who
+carefully preserved memorials of their ancestors, and of those great events
+which had preceded their dispersion. These were described in hieroglyphics
+upon pillars and obelisks: and when they arrived at the knowledge of
+letters, the same accounts were religiously maintained, both in their
+sacred archives, and popular records. It is mentioned of Sanchoniathon, the
+most antient of Gentile writers, that he obtained all his knowledge from
+some writings of the Amonians. _It was the good fortune of Sanchoniathon_,
+says [5]Philo Biblius, _to light upon some antient_ _Amonian records, which
+had been preserved in the innermost part of a temple, and known to very
+few. Upon this discovery he applied himself with great diligence to make
+himself master of the contents: and having, by divesting them of the fable
+and allegory with which they were obscured, obtained his purpose, he
+brought the whole to a conclusion_.
+
+I should be glad to give the Reader a still farther insight into the system
+which I am about to pursue. But such is the scope of my inquiries, and the
+purport of my determinations, as may possibly create in him some prejudice
+to my design; all which would be obviated were he to be carried, step by
+step, to the general view, and be made partially acquainted, according as
+the scene opened. What I have to exhibit is in great measure new; and I
+shall be obliged to run counter to many received opinions, which length of
+time, and general assent, have in a manner rendered sacred. What is truly
+alarming, I shall be found to differ, not only from some few historians, as
+is the case in common controversy, but in some degree from all; and this in
+respect to many of the most essential points, upon which historical
+precision has been thought to depend. My meaning is, that I must set aside
+many supposed facts which have never been controverted; and dispute many
+events which have not only been admitted as true, but have been looked up
+to as certain æras from whence other events were to be determined. All our
+knowledge of Gentile history must either come through the hands of the
+Grecians, or of the Romans, who copied from them. I shall therefore give a
+full account of the Helladian Greeks, as well as of the Iönim, or Ionians,
+in Asia: also of the Dorians, Leleges, and Pelasgi. What may appear very
+presumptuous, I shall deduce from their own histories many truths, with
+which they were totally unacquainted, and give to them an original, which
+they certainly did not know. They have bequeathed to us noble materials, of
+which it is time to make a serious use. It was their misfortune not to know
+the value of the data which they transmitted, nor the purport of their own
+intelligence.
+
+It will be one part of my labour to treat of the Phenicians, whose history
+has been much mistaken: also of the Scythians, whose original has been
+hitherto a secret. From such an elucidation many good consequences will, I
+hope, ensue; as the Phenicians and Scythians have hitherto afforded the
+usual place of retreat for ignorance to shelter itself. It will therefore
+be my endeavour to specify and distinguish the various people under these
+denominations, of whom writers have so generally, and indiscriminately,
+spoken. I shall say a great deal about the Ethiopians, as their history has
+never been completely given: also of the Indi, and Indo-Scythæ, who seem to
+have been little regarded. There will be an account exhibited of the
+Cimmerian, Hyperborean, and Amazonian nations, as well as of the people of
+Colchis; in which the religion, rites, and original of those nations will
+be pointed out. I know of no writer who has written at large of the
+Cyclopians. Yet their history is of great antiquity, and abounds with
+matter of consequence. I shall, therefore, treat of them very fully, and at
+the same time of the great works which they performed; and subjoin an
+account of the Lestrygons, Lamii, Sirens, as there is a close
+correspondence between them.
+
+As it will be my business to abridge history of every thing superfluous and
+foreign, I shall be obliged to set aside many antient law-givers, and
+princes, who were supposed to have formed republics, and to have founded
+kingdoms. I cannot acquiesce in the stale legends of Deucalion of Thessaly,
+of Inachus of Argos, and, Ægialeus of Sicyon; nor in the long line of
+princes who are derived from them. The supposed heroes of the first ages,
+in every country are equally fabulous. No such conquests were ever achieved
+as are ascribed to Osiris, Dionusus, and Sesostris. The histories of
+Hercules and Perseus are equally void of truth. I am convinced, and hope I
+shall satisfactorily prove, that Cadmus never brought letters to Greece;
+and that no such person existed as the Grecians have described. What I have
+said about Sesostris and Osiris, will be repeated about Ninus, and
+Semiramis, two personages, as ideal as the former. There never were such
+expeditions undertaken, nor conquests made, as are attributed to these
+princes: nor were any such empires constituted, as are supposed to have
+been established by them. I make as little account of the histories of
+Saturn, Janus, Pelops, Atlas, Dardanus, Minos of Crete, and Zoroaster of
+Bactria. Yet something mysterious, and of moment, is concealed under these
+various characters: and the investigation of this latent truth will be the
+principal part of my inquiry. In respect to Greece, I can afford credence
+to very few events, which were antecedent to the Olympiads. I cannot give
+the least assent to the story of Phryxus, and the golden fleece. It seems
+to me plain beyond doubt, that there were no such persons as the Grecian
+Argonauts: and that the expedition of Jason to Colchis was a fable.
+
+After having cleared my way, I shall proceed to the sources, from whence
+the Grecians drew. I shall give an account of the Titans, and Titanic war,
+with the history of the Cuthites and antient Babylonians. This will be
+accompanied with the Gentile history of the Deluge, the migration of
+mankind from Shinar, and the dispersion from Babel. The whole will be
+crowned with an account of antient Egypt; wherein many circumstances of
+high consequence in chronology will be stated. In the execution of the
+whole there will be brought many surprising proofs in confirmation of the
+Mosaic account: and it will be found, from repeated evidence, that every
+thing, which the divine historian has transmitted, is most assuredly true.
+And though the nations, who preserved memorials of the Deluge, have not
+perhaps stated accurately the time of that event; yet it will be found the
+grand epocha, to which they referred; the highest point to which they could
+ascend. This was esteemed the renewal of the world; the new birth of
+mankind; and the ultimate of Gentile history. Some traces may perhaps be
+discernable in their rites and mysteries of the antediluvian system: but
+those very few, and hardly perceptible. It has been thought, that the
+Chaldaic, and Egyptian accounts exceed not only the times of the Deluge,
+but the æra of the world: and Scaliger has accordingly carried the
+chronology of the latter beyond the term of his artificial[6] period. But
+upon inquiry we shall find the chronology of this people very different
+from the representations which have been given. This will be shewn by a
+plain and precise account, exhibited by the Egyptians themselves: yet
+overlooked and contradicted by the persons, through whose hands we receive
+it. Something of the same nature will be attempted in respect to Berosus;
+as well as to Abydenus, Polyhistor, and Appollodorus, who borrowed from
+him. Their histories contained matter of great moment: and will afford some
+wonderful discoveries. From their evidence, and from that which has
+preceded, we shall find, that the Deluge was the grand epocha of every
+antient kingdom. It is to be observed, that when colonies made anywhere a
+settlement, they ingrafted their antecedent history upon the subsequent
+events of the place. And as in those days they could carry up the genealogy
+of their princes to the very source of all, it will be found, under
+whatever title he may come, that the first king in every country was Noah.
+For as he was mentioned first in the genealogy of their princes, he was in
+aftertimes looked upon as a real monarch; and represented as a great
+traveller, a mighty conqueror, and sovereign of the whole earth. This
+circumstance will appear even in the annals of the Egyptians: and though
+their chronology has been supposed to have reached beyond that of any
+nation, yet it coincides very happily with the accounts given by Moses.
+
+In the prosecution of my system I shall not amuse the Reader with doubtful
+and solitary extracts; but collect all that can be obtained upon the
+subject, and shew the universal scope of writers. I shall endeavour
+particularly to compare sacred history with profane, and prove the general
+assent of mankind to the wonderful events recorded. My purpose is not to
+lay science in ruins; but instead of desolating to build up, and to rectify
+what time has impaired: to divest mythology of every foreign and unmeaning
+ornament, and to display the truth in its native simplicity: to shew, that
+all the rites and mysteries of the Gentiles were only so many memorials of
+their principal ancestors; and of the great occurrences to which they had
+been witnesses. Among these memorials the chief were the ruin of mankind by
+a flood; and the renewal of the world in one family. They had symbolical
+representations, by which these occurrences were commemorated: and the
+antient hymns in their temples were to the same purpose. They all related
+to the history of the first ages, and to the same events which are recorded
+by Moses.
+
+Before I can arrive at this essential part of my inquiries, I must give an
+account of the rites and customs of antient Hellas; and of those people
+which I term Amonians. This I must do in order to shew, from whence they
+came: and from what quarter their evidence is derived. A great deal will be
+said of their religion and rites: also of their towers, temples, and
+Puratheia, where their worship was performed. The mistakes likewise of the
+Greeks in respect to antient terms, which they strangely perverted, will be
+exhibited in many instances: and much true history will be ascertained from
+a detection of this peculiar misapplication. It is a circumstance of great
+consequence, to which little attention has been paid. Great light however
+will accrue from examining this abuse, and observing the particular mode of
+error: and the only way of obtaining an insight must be by an etymological
+process, and by recurring to the primitive language of the people,
+concerning whom we are treating. As the Amonians betook themselves to
+regions widely separated; we shall find in every place where they settled,
+the same worship and ceremonies, and the same history of their ancestors.
+There will also appear a great similitude in the names of their cities and
+temples: so that we may be assured, that the whole was the operation of one
+and the same people. The learned Bochart saw this; and taking for granted,
+that the people were Phenicians, he attempted to interpret these names by
+the Hebrew language; of which he supposed the Phenician to have been a
+dialect. His design was certainly very ingenious, and carried on with a
+wonderful display of learning. He failed however: and of the nature of his
+failure I shall be obliged to take notice. It appears to me, as far as my
+reading can afford me light, that most antient names, not only of places,
+but of persons, have a manifest analogy. There is likewise a great
+correspondence to be observed in terms of science; and in the titles, which
+were of old bestowed upon magistrates and rulers. The same observation may
+be extended even to plants, and minerals, as well as to animals; especially
+to those which were esteemed at all sacred. Their names seem to be composed
+of the same, or similar elements; and bear a manifest relation to the
+religion in use among the Amonians, and to the Deity which they adored.
+This deity was the Sun: and most of the antient names will be found to be
+an assemblage of titles, bestowed upon that luminary. Hence there will
+appear a manifest correspondence between them, which circumstance is quite
+foreign to the system of Bochart. His etymologies are destitute of this
+collateral evidence; and have not the least analogy to support them.
+
+In consequence of this I have ventured to give a list of some Amonian
+terms, which occur in the mythology of Greece, and in the histories of
+other nations. Most antient names seem to have been composed out of these
+elements: and into the same principles they may be again resolved by an
+easy, and fair evolution. I subjoin to these a short interpretation; and at
+the same time produce different examples of names and titles, which are
+thus compounded. From hence the Reader will see plainly my method of
+analysis, and the basis of my etymological inquiries.
+
+As my researches are upon subjects very remote, and the histories to which
+I appeal, various; and as the truth is in great measure to be obtained by
+deduction, I have been obliged to bring my authorities immediately under
+the eye of the Reader. He may from thence be a witness of the propriety of
+my appeal; and see that my inferences are true. This however will render my
+quotations very numerous, and may afford some matter of discouragement, as
+they are principally from the Greek authors. I have however in most places
+of consequence endeavoured to remedy this inconvenience, either by
+exhibiting previously the substance of what is quoted, or giving a
+subsequent translation. Better days may perhaps come; when the Greek
+language will be in greater repute, and its beauties more admired. As I am
+principally indebted to the Grecians for intelligence, I have in some
+respects adhered to their orthography, and have rendered antient terms as
+they were expressed by them. Indeed I do not see, why we should not render
+all names of Grecian original, as they were exhibited by that people,
+instead of taking our mode of pronunciation from the Romans. I scarce know
+any thing, which has been of greater detriment to antient history than the
+capriciousness of writers in never expressing foreign terms as they were
+rendered by the natives. I shall be found, however, to have not acted up
+uniformly to my principles, as I have only in some instances copied the
+Grecian orthography. I have ventured to abide by it merely in some
+particular terms, where I judged, that etymology would be concerned. For I
+was afraid, however just this method might appear, and warrantable, that it
+would seem too novel to be universally put in practice.
+
+My purpose has been throughout to give a new turn to antient history, and
+to place it upon a surer foundation. The mythology of Greece is a vast
+assemblage of obscure traditions, which have been transmitted from the
+earliest times. They were described in hieroglyphics, and have been veiled
+in allegory: and the same history is often renewed under a different
+system, and arrangement. A great part of this intelligence has been derived
+to us from the Poets; by which means it has been rendered still more
+extravagant, and strange. We find the whole, like a grotesque picture,
+blazoned high, and glaring with colours, and filled with groups of
+fantastic imagery, such as we see upon an Indian screen; where the eye is
+painfully amused; but whence little can be obtained, which is satisfactory,
+and of service. We must, however, make this distinction, that in the
+allegorical representations of Greece, there was always a covert meaning,
+though it may have escaped our discernment. In short, we must look upon
+antient mythology as being yet in a chaotic state, where the mind of man
+has been wearied with roaming over the crude consistence without ever
+finding out one spot where it could repose in safety. Hence has arisen the
+demand, που στωι, which has been repeated for ages. It is my hope, and my
+presumption, that such a place of appulse may be found, where we may take
+our stand, and from whence we may have a full view of the mighty expanse
+before us; from whence also we may descry the original design, and order,
+of all those objects, which by length of time, and their own remoteness,
+have been rendered so confused and uncertain.
+
+       *       *       *       *       *
+
+
+PREFACE
+
+TO THE
+
+THIRD VOLUME OF THE QUARTO EDITION,
+
+BEGINNING AT VOL. iv. PAGE 1. IN THIS EDITION.
+
+Through the whole process of my inquiries, it has been my endeavour, from
+some plain and determinate principles, to open the way to many interesting
+truths. And as I have shewn the certainty of an universal Deluge from the
+evidences of most nations, to which we can gain access, I come now to give
+an history of the persons who survived that event; and of the families
+which were immediately descended from them. After having mentioned their
+residence in the region of Ararat, and their migration from it, I shall
+give an account of the roving of the Cuthites, and of their coming to the
+plains of Shinar, from whence they were at last expelled. To this are added
+observations upon the histories of Chaldea and Egypt; also of Hellas, and
+Ionia; and of every other country which was in any degree occupied by the
+sons of Chus. There have been men of learning who have denominated their
+works from the families, of which they treated; and have accordingly sent
+them into the world under the title of Phaleg, Japhet, and Javan. I might,
+in like manner, have prefixed to mine the name either of Cuth, or Cuthim;
+for, upon the history of this people my system chiefly turns. It may be
+asked, if there were no other great families upon earth, besides that of
+the Cuthites, worthy of record: if no other people ever performed great
+actions, and made themselves respectable to posterity. Such there possibly
+may have been; and the field is open to any who may choose to make inquiry.
+My taking this particular path does not in the least abridge others from
+prosecuting different views, wherever they may see an opening.
+
+As my researches are deep, and remote, I shall sometimes take the liberty
+of repeating what has preceded; that the truths which I maintain may more
+readily be perceived. We are oftentimes, by the importunity of a
+persevering writer, teazed into an unsatisfactory compliance, and yield a
+painful assent; but, upon closing the book, our scruples return, and we
+lapse at once into doubt and darkness. It has therefore been my rule to
+bring vouchers for every thing, which I maintain; and though I might upon
+the renewal of my argument refer to another volume, and a distant page, yet
+I many times choose to repeat my evidence, and bring it again under
+immediate inspection. And if I do not scruple labour and expense, I hope
+the reader will not be disgusted by this seeming redundancy in my
+arrangement. What I have now to present to the public, contains matter of
+great moment, and should I be found to be in the right, it will afford a
+sure basis for the future history of the world. None can well judge either
+of the labour, or utility of the work, but those who have been conversant
+in the writings of chronologers, and other learned men, upon these
+subjects, and seen the difficulties with which they were embarrassed.
+Great, undoubtedly, must have been the learning and perspicuity of a
+Petavius, Perizonius, Scaliger, Grotius, and Le Clerc; also of an Usher,
+Pearson, Marsham, and Newton. Yet it may possibly be found at the close,
+that a feeble arm has effected what those prodigies in science have
+overlooked.
+
+Many, who have finished their progress, and are determined in their
+principles, will not perhaps so readily be brought over to my opinion. But
+they who are beginning their studies, and passing through a process of
+Grecian literature, will find continual evidences arise; almost every step
+will afford fresh proofs in favour of my system. As the desolation of the
+world by a deluge, and the renewal of it in one person, are points in these
+days particularly controverted; many, who are enemies to Revelation, upon
+seeing these truths ascertained, may be led to a more intimate acquaintance
+with the Scriptures: and such an insight cannot but be productive of good.
+For our faith depends upon historical experience: and it is mere ignorance,
+that makes infidels. Hence it is possible, that some may be won over by
+historical evidence, whom a refined theological argument cannot reach. An
+illness, which some time ago confined me to my bed, and afterwards to my
+chamber, afforded me, during its recess, an opportunity of making some
+versions from the poets whom I quote, when I was little able to do any
+thing of more consequence. The translation from Dionysius was particularly
+done at that season, and will give the reader some faint idea of the
+original, and its beauties.
+
+I cannot conclude without acknowledging my obligations to a most worthy and
+learned[7] friend for his zeal towards my work; and for his assistance both
+in this, and my former publication. I am indebted to him not only for his
+judicious remarks, but for his goodness in transcribing for me many of my
+dissertations, without which my progress would have been greatly retarded.
+His care likewise, and attention, in many other articles, afford instances
+of friendship which I shall ever gratefully remember.
+
+       *       *       *       *       *
+
+
+RADICALS.
+
+Πειθους δ' εστι κελευθος, αληθειη γαρ οπηδει.----PARMENIDES.
+
+The materials, of which I purpose to make use in the following inquiries,
+are comparatively few, and will be contained within a small compass. They
+are such as are to be found in the composition of most names, which occur
+in antient mythology: whether they relate to Deities then reverenced; or to
+the places, where their worship was introduced. But they appear no where so
+plainly, as in the names of those places, which were situated in Babylonia
+and Egypt. From these parts they were, in process of time, transferred to
+countries far remote; beyond the Ganges eastward, and to the utmost bounds
+of the Mediterranean west; wherever the sons of Ham under their various
+denominations either settled or traded. For I have mentioned that this
+people were great adventurers; and began an extensive commerce in very
+early times. They got footing in many parts; where they founded cities,
+which were famous in their day. They likewise erected towers and temples:
+and upon headlands and promontories they raised pillars for sea-marks to
+direct them in their perilous expeditions. All these were denominated from
+circumstances, that had some reference to the religion, which this people
+professed; and to the ancestors, whence they sprung. The Deity, which they
+originally worshipped, was the Sun. But they soon conferred his titles upon
+some of their ancestors: whence arose a mixed worship. They particularly
+deified the great Patriarch, who was the head of their line; and worshipped
+him as the fountain of light: making the Sun only an emblem of his
+influence and power. They called him Bal, and Baal: and there were others
+of their ancestry joined with him, whom they styled the Baalim. Chus was
+one of these: and this idolatry began among his sons. In respect then to
+the names, which this people, in process of time, conferred either upon the
+Deities they worshipped, or upon the cities, which they founded; we shall
+find them to be generally made up of some original terms for a basis, such
+as Ham, Cham, and Chus: or else of the titles, with which those personages
+were, in process of time, honoured. These were Thoth, Men or Menes, Ab, El,
+Aur, Ait, Ees or Ish, On, Bel, Cohen, Keren, Ad, Adon, Ob, Oph, Apha, Uch,
+Melech, Anac, Sar, Sama, Samaïm. We must likewise take notice of those
+common names, by which places are distinguished, such as Kir, Caer,
+Kiriath, Carta, Air, Col, Cala, Beth, Ai, Ain, Caph, and Cephas. Lastly are
+to be inserted the particles Al and Pi; which were in use among the antient
+Egyptians.
+
+Of these terms I shall first treat; which I look upon as so many elements,
+whence most names in antient mythology have been compounded; and into which
+they may be easily resolved: and the history, with which they are attended,
+will, at all times, plainly point out, and warrant the etymology.
+
+HAM or CHAM.
+
+The first of the terms here specified is Ham; at different times, and in
+different places, expressed Cham, Chom, [8]Chamus. Many places were from
+him denominated Cham Ar, Cham Ur, Chomana, Comara, Camarina. Ham, by the
+Egyptians, was compounded Am-On, Αμων and Αμμων. He is to be found under
+this name among many nations in the east; which was by the Greeks expressed
+Amanus, and [9]Omanus. Ham, and Cham are words, which imply heat, and the
+consequences of heat; and from them many words in other languages, such as
+[10]Καυμα Caminus, Camera, were derived. Ham, as a Deity, was esteemed the
+[11]Sun: and his priests were styled Chamin, Chaminim, and Chamerim. His
+name is often found compounded with other terms, as in Cham El, Cham Ees,
+Cam Ait: and was in this manner conferred both on persons and places. From
+hence Camillus, Camilla, Camella Sacra, Comates, Camisium, [12]Camirus,
+Chemmis, with numberless other words, are derived. Chamma was the title of
+the hereditary [13]priestess of Diana: and the Puratheia, where the rites
+of fire were carried on, were called Chamina, and Chaminim, whence came the
+Caminus of the Latines. They were sacred hearths, on which was preserved a
+perpetual fire in honour of Cham. The idols of the Sun called by the same
+[14]name: for it is said of the good king Josiah, that _they brake down the
+altars of Baalim--in his presence; and the Chaminim_ (or images of Cham)
+_that were on high above them, he cut down_. They were also styled
+Chamerim, as we learn from the prophet [15]Zephaniah. Ham was esteemed the
+Zeus of Greece, and Jupiter of Latium. [16]Αμμους, ὁ Ζευς, Αριστοτελει.
+[17]Αμμουν γαρ Αιγυπτιοι καλεουσι τον Δια. Plutarch says, that, of all the
+Egyptian names which seemed to have any correspondence with the Zeus of
+Greece, Amoun or Ammon was the most peculiar and adequate. He speaks of
+many people, who were of this opinion: [18]Ετι δε των πολλων νομιζοντων
+ιδιον παρ' Αιγυπτιοις ονομα του Διος ειναι τον Αμουν, ὁ παραγοντες ἡμεις
+Αμμωνα λεγομεν. From Egypt his name and worship were brought into Greece;
+as indeed were the names of almost all the Deities there worshipped.
+[19]Σχεδον δε και παντα τα ουνοματα των Θεων εξ Αιγυπτου εληλυθε ες την
+Ἑλλαδα. _Almost all the names of the Gods in Greece were adventitious,
+having been brought thither from Egypt._
+
+CHUS.
+
+Chus was rendered by the Greeks Χυσος, Chusus; but, more commonly, Χρυσος:
+and the places denominated from him were changed to Χρυσε, Chruse; and to
+Chrusopolis. His name was often compounded [20]Chus-Or, rendered by the
+Greeks Χρυσωρ, Chrusor, and Chrusaor; which, among the Poets, became a
+favourite epithet, continually bestowed upon Apollo. Hence there were
+temples dedicated to him, called Chrusaoria. Chus, in the Babylonish
+dialect, seems to have been called Cuth; and many places, where his
+posterity settled, were styled [21]Cutha, Cuthaia, Cutaia, Ceuta, Cotha,
+compounded [22]Cothon. He was sometimes expressed Casus, Cessus, Casius;
+and was still farther diversified.
+
+Chus was the father of all those nations, styled [23]Ethiopians, who were
+more truly called Cuthites and Cuseans. They were more in number, and far
+more widely extended, than has been imagined. The history of this family
+will be the principal part of my inquiry.
+
+CANAAN.
+
+Canaan seems, by the Egyptians and Syrians, to have been pronounced Cnaan:
+which was by the Greeks rendered Cnas, and Cna. Thus we are told by
+Stephanus Byzantinus, that the antient name of Phenicia was Cna. Χνα, ὁυτος
+ἡ Φοινικη εκαλειτο. το εθνικον Χναιος. The same is said by Philo Biblius,
+from Sanchoniathon. [24]Χνα του πρωτου μετονομασθεντος Φοινικος. And, in
+another place, he says, that Isiris, the same as Osiris, was the brother to
+Cna. [25]Ισιρις--αδελφος Χνα; the purport of which is conformable to the
+account in the Scriptures, that the Egyptians were of a collateral line
+with the people of Canaan; or, that the father of the Mizräim and the
+Canaanites were brothers.
+
+MIZRAIM.
+
+This person is looked upon as the father of the Egyptians: on which account
+one might expect to meet with many memorials concerning him: but his
+history is so veiled under allegory and titles, that no great light can be
+obtained. It is thought, by many learned men, that the term, Mizräim, is
+properly a plural; and that a people are by it signified, rather than a
+person. This people were the Egyptians: and the head of their family is
+imagined to have been, in the singular, Misor, or Metzor. It is certain
+that Egypt, by Stephanus Byzantinus, is, amongst other names, styled Μυαρα,
+which, undoubtedly, is a mistake for Μυσαρα, the land of Musar, or Mysar.
+It is, by [26]Eusebius and Suidas, called Mestraia; by which is meant the
+land of Metzor, a different rendering of Mysor. Sanchoniathon alludes to
+this person under the name of [27]Μισωρ, Misor; and joins him with Sydic:
+both which he makes the sons of the Shepherds Amunus and Magus. Amunus, I
+make no doubt, is Amun, or Ham, the real father of Misor, from whom the
+Mizräim are supposed to be descended. By Magus, probably, is meant Chus,
+the father of those worshippers of fire, the Magi: the father, also, of the
+genuine Scythæ, who were styled Magog. The Canaanites, likewise, were his
+offspring: and, among these, none were more distinguished than those of
+Said, or Sidon; which, I imagine, is alluded to under the name of Sydic. It
+must be confessed, that the author derives it from Sydic, justice: and, to
+say the truth, he has, out of antient terms, mixed so many feigned
+personages with those that are real, that it is not possible to arrive at
+the truth.
+
+NIMROD.
+
+It is said of this person, by Moses, that he was the son of Cush. [28]_And
+Cush begat Nimrod: he began to be a mighty one in the earth: he was a
+mighty hunter before the Lord: wherefore it is said, even as Nimrod, the
+mighty hunter before the Lord. And the beginning of his kingdom was Babel._
+His history is plainly alluded to under the character of Alorus, the first
+king of [29]Chaldea; but more frequently under the title of Orion. This
+personage is represented by Homer as of a gigantic make; and as being
+continually in pursuit of wild [30]beasts. The Cuthite Colonies, which went
+westward, carried with them memorials of this their ancestor; and named
+many places from him: and in all such places there will be found some
+peculiar circumstances, which will point out the great hunter, alluded to
+in their name. The Grecians generally styled him [31]Νεβρωδ, Nebrod: hence
+places called by his name are expressed Nebrod, Nebrodes, Nebrissa. In
+Sicily was a mountain Nebrodes, called by Strabo in the plural [32]τα
+Νεβρωδε ορη. It was a famous place for hunting; and for that reason had
+been dedicated to Nimrod. The poet Gratius takes notice of its being
+stocked with wild beasts:
+
+  [33]Cantatus Graiis Acragas, victæque fragosum
+  Nebrodem liquere feræ.
+
+And Solinus speaks to the same purpose: [34]Nebrodem damæ et hinnuli
+pervagantur. At the foot of the mountain were the warm baths of Himera.
+
+The term Νεβρος, Nebros, which was substituted by the Greeks for Nimrod,
+signifying a fawn, gave occasion to many allusions about a fawn, and
+fawn-skin, in the Dionusiaca, and other mysteries. There was a town
+Nebrissa, near the mouth of the Bætis in Spain, called, by Pliny, Veneria;
+[35]Inter æstuaria Bætis oppidum Nebrissa, cognomine Veneria. This, I
+should think, was a mistake for Venaria; for there were places of that
+name. Here were preserved the same rites and memorials, as are mentioned
+above; wherein was no allusion to Venus, but to Nimrod and Bacchus. The
+island, and its rites, are mentioned by Silius Italicus.
+
+  [36]Ac Nebrissa Dionusæis conscia thyrsis,
+  Quam Satyri coluere leves, redimitaque sacrâ
+  Nebride.
+
+The Priests at the Bacchanalia, as well as the Votaries, were habited in
+this manner.
+
+  [37]Inter matres impia Mænas
+  Comes Ogygio venit Iaccho,
+  Nebride sacrâ præcincta latus.
+
+Statius describes them in the same habit.
+
+  [38]Hic chelyn, hic flavam maculoso Nebrida tergo,
+  Hic thyrsos, hic plectra ferit.
+
+The history of Nimrod was, in great measure, lost in the superior reverence
+shewn to Chus, or Bacchus: yet, there is reason to think, that divine
+honours were of old paid to him. The family of the Nebridæ at [39]Athens,
+and another of the same name at Cos, were, as we may infer from their
+history, the posterity of people, who had been priests to Nimrod. He seems
+to have been worshipped in Sicily under the names of Elorus, Belorus, and
+Orion. He was likewise styled [40]Belus: but as this was merely a title,
+and conferred upon other persons, it renders his history very difficult to
+be distinguished.
+
+TITLES OF THE DEITY.
+
+Theuth, Thoth, Taut, Taautes, are the same title diversified; and belong to
+the chief god of Egypt. Eusebius speaks of him as the same as Hermes.
+[41]Ὁν Αιγυπτιοι μεν εκαλεσαν Θωυθ, Αλεξανδρεις δε Θωθ, Ἑρμην δε Ἑλληνες
+μετεφρασαν. From Theuth the Greeks formed ΘΕΟΣ; which, with that nation,
+was the most general name of the deity. Plato, in his treatise, named
+Philebus, mentions him by the name of [42]Θευθ. He was looked upon as a
+great benefactor, and the first cultivator of the vine.
+
+  [43]Πρωτος Θωθ εδαη δρεπανην επι βοτρυν αγειρειν.
+
+He was also supposed to have found out letters: which invention is likewise
+attributed to Hermes. [44]Απο Μισωρ Τααυτος, ὁς ἑυρε την των πρωτων
+στοιχειων γραφην.----Ἑλληνες δε Ἑρμην εκαλεσαν. Suidas calls him Theus; and
+says, that he was the same as Arez, styled by the Arabians Theus Arez, and
+so worshipped at Petra. Θευσαρης τουτ' εστι Θεος Αρης, εν Πετρᾳ της
+Αραβιας. Instead of a statue, there was λιθος μελας, τετραγωνος, ατυπωτος,
+a black, square pillar of stone, without any figure, or representation. It
+was the same deity, which the Germans and Celtæ worshipped under the name
+of Theut-Ait, or Theutates; whose sacrifices were very cruel, as we learn
+from Lucan.
+
+  [45]Et quibus immitis placatur sanguine diro
+  Theutates.
+
+AB.
+
+Ab signifies a father, similar to אב of the Hebrews. It is often found in
+composition, as in Ab-El, Ab-On, Ab-Or.
+
+AUR, OUR, OR.
+
+Aur, sometimes expressed Or, Ur, and Our, signifies both light and fire.
+Hence came the Orus of the Egyptians, a title given to the Sun. [46]Quod
+solem vertimus, id in Hebræo est אור, Ur; quod lucem, et ignem, etiam et
+Solem denotat. It is often compounded with the term above, and rendered
+Abor, Aborus, Aborras: and it is otherwise diversified. This title was
+often given to Chus by his descendants; whom they styled Chusorus. From
+Aur, taken as an element, came Uro, Ardeo; as a Deity, oro, hora, ὡρα,
+Ἱερον, Ἱερευς. Zeus was styled Cham-Ur, rendered Κωμυρος by the Greeks; and
+under this title was worshipped at Halicarnassus. He is so called by
+Lycophron. [47]Ημος καταιθων θυσθλα Κωμυρῳ Λεων. Upon which the Scholiast
+observes; (Κωμυρος) ὁ Ζευς εν Ἁλικαρνασῳ τιμᾳται.
+
+EL.
+
+El, Al, Ηλ, sometimes expressed Eli, was the name of the true God; but by
+the Zabians was transferred to the Sun: whence the Greeks borrowed their
+Ἡλιος, and Ηελιος. El, and Elion, were titles, by which the people of
+Canaan distinguished their chief Deity. [48]Γινεται τις Ελιουν, καλουμενος
+ὑψιστος. This they sometimes still farther compounded, and made Abelion:
+hence inscriptions are to be found [49]DEO ABELLIONI. El according to
+Damascius was a title given to Cronus. [50]Φοινικες και Συροι τον Κρονον
+Ηλ, και Βηλ, και Βολαθην επονομαζουσι. _The Phenicians and Syrians name
+Cronus Eel, and Beel, and Bolathes._ The Canaanitish term Elion is a
+compound of Eli On, both titles of the Sun: hence the former is often
+joined with Aur, and Orus. [51]Elorus, and Alorus, were names both of
+persons and places. It is sometimes combined with Cham: whence we have
+Camillus, and Camulus: under which name the Deity of the Gentile world was
+in many places worshipped. Camulus and Camillus were in a manner antiquated
+among the Romans; but their worship was kept up in other countries. We find
+in Gruter an inscription [52]DEO CAMULO: and another, CAMULO. SANCTO.
+FORTISSIMO. They were both the same Deity, a little diversified; who was
+worshipped by the Hetrurians, and esteemed the same as Hermes. [53]Tusci
+Camillum appellant Mercurium. And not only the Deity, but the minister and
+attendant had the same name: for the priests of old were almost universally
+denominated from the God whom they served, or from his temple. The name
+appears to have been once very general. [54]Rerum omnium sacrarum
+administri Camilli dicebantur. But Plutarch seems to confine the term to
+one particular office and person. [55]Τον ὑπηρετουντα τῳ Ἱερῳ του Διος
+αμφιθαλη παιδα λεγεσθαι Καμιλλον, ὡς και τον Ἑρμην· ὁυτως ενιοι των Ἑλληνων
+Καμιλλον απο της διακονιας προσηγορευον. He supposes the name to have been
+given to Hermes, on account of the service and duty enjoined him. But there
+is nothing of this nature to be inferred from the terms. The Hermes of
+Egypt had nothing similar to his correspondent in Greece. Camillus was the
+name of the chief God, Cham-El, the same as Elion, ὁ ὑψιστος. He was
+sometimes expressed Casmillus; but still referred to Hermes. [56]Κασμιλλος
+ὁ Ἑρμης εστιν, ὡς ἱστορει Διονυσιοδωρος. The Deity El was particularly
+invoked by the eastern nations, when they made an attack in battle: at such
+time they used to cry out, El-El, and Al-Al. This Mahomet could not well
+bring his proselytes to leave off: and therefore changed it to Allah; which
+the Turks at this day make use of, when they shout in joining battle. It
+was, however, an idolatrous invocation, originally made to the God of war;
+and not unknown to the Greeks. Plutarch speaks of it as no uncommon
+exclamation; but makes the Deity feminine.
+
+  [57]Κλυθ' ΑΛΑΛΑ, πολεμου θυγατερ.
+
+Hence we have in Hesychius the following interpretations; αλαλαζει,
+επινικιως ηχει. Αλαλαγμος, επινικιος ὑμνος. Ελελευ, επιφωνημα πολεμικον. It
+is probably the same as הלל in Isaiah, [58]_How art thou fallen, Halal,
+thou son of Sehor._
+
+ON and EON.
+
+On, Eon, or Aon, was another title of the Sun among the Amonians: and so we
+find it explained by Cyril upon Hosea: Ων δε εστιν ὁ Ἡλιος: and speaking of
+the Egyptians in the same comment, he says, Ων δε εστι παρ' αυτοις ὁ Ἡλιος.
+The Seventy likewise, where the word occurs in Scripture, interpret it the
+Sun; and call the city of On, Heliopolis. [59]Και εδωκεν αυτῳ την Ασενεθ
+θυγατερα Πετεφρη Ἱερεως Ἡλιουπολεως. Theophilus, from Manetho, speaks of it
+in the same manner: [60]Ων, ἡτις εστιν Ἡλιοπολις. And the Coptic Pentateuch
+renders the city On by the city of the Sun. Hence it was, that Ham, who was
+worshipped as the Sun, got the name of Amon, and Ammon; and was styled
+Baal-Hamon. It is said of Solomon, that he _had a vineyard at
+[61]Baal-Hamon;_ a name probably given to the place by his Egyptian wife,
+the daughter of Pharaoh. The term El was combined in the same manner; and
+many places sacred to the Sun were styled El-on, as well as El-our. It was
+sometimes rendered Eleon; from whence came ἡλιος, and ἡλιον. The Syrians,
+Cretans, and Canaanites, went farther, and made a combination of the terms
+Ab-El-Eon, Pater Summus Sol, or Pater Deus Sol; hence they formed Abellon,
+and Abelion before mentioned. Hesychius interprets Αβελιον, Ἡλιον· Αβελιον,
+Ἡλιακον.
+
+Vossius thinks, and with good reason, that the Apollo of Greece and Rome
+was the same as the Abelion of the East. [62]Fortasse Apollo ex Cretico
+Αβελιος· nam veteres Romani pro Apollo dixere Apello: ut pro homo, hemo;
+pro bonus, benus; ac similia. The Sun was also worshipped under the title
+Abaddon; which, as we are informed by the Evangelist, was the same as
+Apollo; or, as he terms him, Απολλυων: [63]Ονομα αυτῳ Ἑβραϊστι Αβαδδων, και
+εν τῃ Ἑλληνικῃ Απολλυων.
+
+AIT.
+
+Another title of Ham, or the Sun, was Ait, and Aith: a term, of which
+little notice has been taken; yet of great consequence in respect to
+etymology. It occurs continually in Egyptian names of places, as well as in
+the composition of those, which belong to Deities, and men. It relates to
+fire, light, and heat; and to the consequences of heat. We may, in some
+degree, learn its various and opposite significations when compounded, from
+antient words in the Greek language, which were derived from it. Several of
+these are enumerated in Hesychius. Αιθαι, μελαιναι. Αιθειν, καιειν.
+Αιθαλοεν (a compound of Aith El), κεκαυμενον. Αιθινος, καπνος. Αιθον,
+λαμπρον. Αιθωνα (of the same etymology, from Aith-On) μελανα, πυρωδη.
+[64]Αιθος, καυμα. The Egyptians, when they consecrated any thing to their
+Deity, or made it a symbol of any supposed attribute, called it by the name
+of that attribute, or [65]emanation: and as there was scarce any thing, but
+what was held sacred by them, and in this manner appropriated; it
+necessarily happened, that several objects had often the same reference,
+and were denominated alike. For, not only men took to themselves the sacred
+titles, but birds, beasts, fishes, reptiles, together with trees, plants,
+stones, drugs, and minerals, were supposed to be under some particular
+influence; and from thence received their names. And if they were not quite
+alike, they were, however, made up of elements very similar. Ham, as the
+Sun, was styled [66]Ait; and Egypt, the land of Ham, had, in consequence of
+it, the name of Ait, rendered by the Greeks Αετια: Εκληθη (ἡ Αιγυπτος) και
+Αερια, και Ποταμια, και Αιθισπια, και [67]ΑΕΤΙΑ. One of the most antient
+names of the Nile was Ait, or Αετος. It was also a name given to the Eagle,
+as the bird particularly sacred to the Sun: and Homer alludes to the
+original meaning of the word, when he terms the Eagle [68]Αιετος αιθων.
+Among the parts of the human body, it was appropriated to the [69]heart:
+for the heart in the body may be esteemed what the Sun is in his system,
+the source of heat and life, affording the same animating principle. This
+word having these two senses was the reason why the Egyptians made a heart
+over a vase of burning incense, an emblem of their country. [70]Αιγυπτον δε
+γραφοντες θυμιατηριον καιομενον ζωγραφουσι, και επανω ΚΑΡΔΙΑΝ. This term
+occurs continually in composition. Athyr, one of the Egyptian months, was
+formed of Ath-Ur. It was also one of the names of that place, where the
+shepherds resided in Egypt; and to which the Israelites succeeded. It stood
+at the upper point of Delta, and was particularly sacred to אור Ur, or
+Orus: and thence called Athur-ai, or the place of Athur. At the departure
+of the shepherds it was ruined by King Amosis. [71]Κατεσκαψε δε την Αθυριαν
+Αμωσις.
+
+As Egypt was named Aith, and Ait; so other countries, in which colonies
+from thence settled, were styled Ethia and Athia. The sons of Chus founded
+a colony in Colchis; and we find a king of that country named Ait; or, as
+the Greeks expressed it, Αιητης: and the land was also distinguished by
+that characteristic. Hence Arete in the Orphic Argonautics, speaking of
+Medea's returning to Colchis, expresses this place by the terms ηθεα
+Κολχων:
+
+  [72]Οιχεθω πατρος τε δομον, και ες ηθεα Κολχων.
+
+It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks
+formed [73]Αθηλα, and Αθηνα, titles, by which they distinguished the
+Goddess of wisdom. It was looked upon as a term of high honour, and
+endearment. Venus in Apollonius calls Juno, and Minerva, by way of respect,
+Ηθειαι:
+
+  [74]Ηθειαι, τις δευρο νοος, χρειω τε, κομιζει;
+
+Menelaus says to his brother Agamemnon, [75]Τιφθ' ὁυτως, Ηθειε, κορυσσεαι;
+And [76]Τιπτε μοι, Ηθειε κεφαλη, δευρ' ειληλουθας, are the words of
+Achilles to the shade of his lost Patroclus. Ηθειος, in the original
+acceptation, as a title, signified Solaris, Divinus, Splendidus: but, in a
+secondary sense, it denoted any thing holy, good, and praiseworthy.
+[77]Αλλα μιν Ηθειον καλεω και νοσφιν εοντα, says Eumæus, of his long absent
+and much honoured master. _I will call him good and noble, whether he be
+dead or alive._ From this antient term were derived the ηθος and ηθικα of
+the Greeks.
+
+I have mentioned that it is often compounded, as in Athyr: and that it was
+a name conferred on places where the Amonians settled. Some of this family
+came, in early times, to Rhodes and Lemnos: of which migrations I shall
+hereafter treat. Hence, one of the most antient names of [78]Rhodes was
+Aithraia, or the Island of Athyr; so called from the worship of the Sun:
+and Lemnos was denominated Aithalia, for the same reason, from Aith-El. It
+was particularly devoted to the God of fire; and is hence styled Vulcania
+by the Poet:
+
+      [79]Sumnmis Vulcania surgit
+  Lemnos aquis.
+
+Ethiopia itself was named both [80]Aitheria, and Aeria, from Aur, and
+Athyr: and Lesbos, which had received a colony of Cuthites, was
+reciprocally styled [81]Æthiope. The people of Canaan and Syria paid a
+great reverence to the memory of Ham: hence, we read of many places in
+those parts named Hamath, Amathus, Amathusia. One of the sons of Canaan
+seems to have been thus called: for it is said, that Canaan was the father
+of the [82]Hamathite. A city of this name stood to the east of mount
+Libanus; whose natives were the Hamathites alluded to here. There was
+another Hamath, in Cyprus, by the Greeks expressed Αμαθους, of the same
+original as the former. We read of Eth-Baal, a king of [83]Sidon, who was
+the father of Jezebel; and of [84]Athaliah, who was her daughter. For Ath
+was an oriental term, which came from Babylonia and Chaldea to Egypt; and
+from thence to Syria and Canaan. Ovid, though his whole poem be a fable,
+yet copies the modes of those countries of which he treats. On this
+account, speaking of an Ethiopian, he introduces him by the name of
+Eth-Amon, but softened by him to Ethemon.
+
+                  [85]Instabant parte sinistrâ
+  Chaonius Molpeus, dextrâ Nabathæus Ethemon.
+
+Ath was sometimes joined to the antient title Herm; which the Grecians,
+with a termination, made Ἑρμης. From Ath-Herm came Θερμαι, Θερμος,
+Θερμαινω. These terms were sometimes reversed, and rendered Herm-athena.
+
+AD.
+
+Ad is a title which occurs very often in composition, as in Ad-Or, Ad-On;
+from whence was formed Adorus, Adon, and Adonis. It is sometimes found
+compounded with itself; and was thus made use of for a supreme title, with
+which both Deities and kings were honoured. We read of Hadad, king of
+[86]Edom: and there was another of the same name at Damascus, whose son and
+successor was styled [87]Benhadad. According to Nicolaus Damascenus, the
+kings of Syria, for nine generations, had the name of [88]Adad. There-was a
+prince Hadadezer, son of Rehob, king of [89]Zobah: and Hadoram, son of the
+king of [90]Hamath. The God Rimmon was styled Adad: and mention is made by
+the Prophet of the mourning of Adad Rimmon in the valley of [91]Megiddo.
+The feminine of it was Ada; of which title mention is made by Plutarch in
+speaking of a [92]queen of Caria. It was a sacred title, and appropriated
+by the Babylonians to their chief [93]Goddess. Among all the eastern
+nations Ad was a peculiar title, and was originally conferred upon the Sun:
+and, if we may credit Macrobius, it signified _One_, and was so interpreted
+by the Assyrians: [94]Deo, quem summum maximumque venerantur, Adad nomen
+dederunt. Ejus nominis interpretatio significat unus. Hunc ergo ut
+potissimum adorant Deum.--Simulacrum Adad insigne cernitur radiis
+inclinatis. I suspect that Macrobius, in his representation, has mistaken
+the cardinal number for the ordinal; and that what he renders _one_ should
+be _first_, or _chief_. We find that it was a sacred title; and, when
+single, it was conferred upon a Babylonish Deity: but, when repeated, it
+must denote greater excellence: for the Amonians generally formed their
+superlative by doubling the positive: thus Rab was great; Rabrab signified
+very great. It is, indeed, plain from the account, that it must have been a
+superlative; for he says it was designed to represent what was esteemed
+summum maximumque, the most eminent and great. I should, therefore, think
+that Adad, in its primitive sense, signified πρωτος, and πρωτευων: and, in
+a secondary meaning, it denoted a chief, or prince. We may by these means
+rectify a mistake in Philo, who makes Sanchoniathon say, that Adodus of
+Phenicia was king of the country. He renders the name, Adodus: but we know,
+for certain, that it was expressed Adad, or Adadus, in Edom, Syria, and
+Canaan. He, moreover, makes him βασιλευς Θεων, King of the Gods: but, it is
+plain, that the word Adad is a compound: and, as the two terms of which it
+is made up are precisely the same, there should be a reciprocal resemblance
+in the translation. If Ad be a chief, or king; Adad should be superlatively
+so, and signify a king of kings. I should therefore suspect, that, in the
+original of Sanchoniathon, not βασιλευς Θεων, but βασιλευς βασιλεων was the
+true reading. In short, Ad, and Ada, signified _first_, πρωτος; and, in a
+more lax sense, a prince or ruler: Adad, therefore, which is a reiteration
+of this title, means πρωτος των πρωτων, or πρωτευοντων; and answers to the
+most High, or most Eminent.
+
+Ham was often styled Ad-Ham, or Adam contracted; which has been the cause
+of much mistake. There were many places [95]named Adam, Adama, Adamah,
+Adamas, Adamana; which had no reference to the protoplast, but were, by the
+Amonians, denominated from the head of their family.
+
+EES and IS.
+
+Ees, rendered As and Is, like אש of the Hebrews, related to light and fire;
+and was one of the titles of the Sun. It is sometimes compounded Ad-Ees,
+and Ad-Is; whence came the Hades of the Greeks, and Atis and Attis of the
+Asiatics; which were names of the same Deity, the Sun. Many places were
+hence denominated: particularly a city in Africa, mentioned by
+[96]Polybius. There was a river [97]Adesa, which passed by the city Choma
+in Asia minor. It was, moreover, the name of one of the chief and most
+antient cities in Syria, said to have been built by Nimrod. It was,
+undoubtedly, the work of some of his brotherhood, the sons of Chus, who
+introduced there the rites of fire, and the worship of the Sun; whence it
+was styled Adesa, rendered by the Greeks Edessa. One of the names of fire,
+among those in the East, who worship it, is [98]Atesh at this day. The term
+_As_, like Adad, before mentioned, is sometimes compounded with itself, and
+rendered Asas, and Azaz; by the Greeks expressed Αζαζος and [99]Αζιζος. In
+the very place spoken of above, the Deity was worshipped under the name of
+Azizus. The Emperor Julian acquaints us, in his hymn to the [100]Sun, that
+the people of Edessa possessed a region, which, from time immemorial, had
+been sacred to that luminary: that there were two subordinate Deities,
+Monimus and Azizus, who were esteemed coadjutors, and assessors to the
+chief God. He supposes them to have been the same as Mars and Mercury: but
+herein this zealous emperor failed; and did not understand the theology
+which he was recommending. Monimus and Azizus were both names of the same
+God, the Deity of Edessa, and [101]Syria. The former is, undoubtedly, a
+translation of Adad, which signifies μονας, or [102]unitas: though, as I
+have before shewn, more properly primus. Azizus is a reduplication of a
+like term, being compounded with itself; and was of the same purport as
+Ades, or Ad Ees, from whence the place was named. It was a title not
+unknown in Greece: for Ceres was, of old, called Azazia; by the Ionians,
+Azesia. Hesychius observes, Αζησια, ἡ Δημητηρ. Proserpine, also, had this
+name. In the same author we learn that αζα, aza, signified ασβολος, or
+sun-burnt: which shews plainly to what the primitive word [103]related.
+This word is often found combined with Or; as in Asorus, and Esorus, under
+which titles the Deity was worshipped in [104]Syria, [105]Sicily, and
+Carthage: of the last city he was supposed to have been the founder. It is
+often compounded with El and Il; and many places were from thence
+denominated Alesia, Elysa, Eleusa, Halesus, Elysus, Eleusis, by apocope
+Las, Lasa, Læsa, Lasaia; also, Lissa, Lissus, Lissia. Sometimes we meet
+with these terms reversed; and, instead of El Ees, they are rendered Ees
+El: hence we have places named Azilis, Azila, Asyla, contracted Zelis,
+Zela, Zeleia, Zelitis; also Sele, Sela, Sala, Salis, Sillas, Silis, Soli.
+All these places were founded or denominated by people of the Amonian
+worship: and we may always, upon inquiry, perceive something very peculiar
+in their history and situation. They were particularly devoted to the
+worship of the Sun; and they were generally situated near hot springs, or
+else upon foul and fetid lakes, and pools of bitumen. It is, also, not
+uncommon to find near them mines of salt and nitre; and caverns sending
+forth pestilential exhalations. The Elysian plain, near the Catacombs in
+Egypt, stood upon the foul Charonian canal; which was so noisome, that
+every fetid ditch and cavern was from it called Charonian. Asia Proper
+comprehended little more than Phrygia, and a part of Lydia; and was bounded
+by the river Halys. It was of a most inflammable soil; and there were many
+fiery eruptions about Caroura, and in Hyrcania, which latter was styled by
+the Greeks κεκαυμενη. Hence, doubtless, the region had the name of
+[106]Asia, or the land of fire. One of its most antient cities, and most
+reverenced, was Hierapolis, famous for its hot [107]fountains. Here was
+also a sacred cavern, styled by [108]Strabo Plutonium, and Charonium; which
+sent up pestilential effluvia. Photius, in the life of Isidorus, acquaints
+us, that it was the temple of Apollo at Hierapolis, within whose precincts
+these deadly vapours arose. [109]Εν Ἱεραπολει της Φρυγιας Ἱερον ην
+Απολλωνος, ὑπο δε τον ναον καταβασιον ὑπεκειτο, θανασιμους αναπνοας
+παρεχομενον. He speaks of this cavity as being immediately under the
+edifice. Four caverns of this sort, and styled Charonian, are mentioned by
+[110]Strabo in this part of the world. Pliny, speaking of some Charonian
+hollows in Italy, says, that the exhalations were insupportable.
+[111]Spiracula vocant, alii _Charoneas_ scrobes, mortiferum spiritum
+exhalantes. It may appear wonderful; but the Amonians were determined in
+the situation both of their cities and temples by these strange phænomena.
+They esteemed no places so sacred as those where there were fiery
+eruptions, uncommon steams, and sulphureous exhalations. In Armenia, near
+[112]Comana, and Camisena, was the temple of [113]Anait, or fountain of the
+Sun. It was a Persic and Babylonish Deity, as well as an Armenian, which
+was honoured with Puratheia, where the rites of fire were particularly kept
+up. The city itself was named Zela; and close behind it was a large nitrous
+lake. In short, from the Amonian terms, Al-As, came the Grecian ἁλος, ἁλας,
+ἁλς; as, from the same terms reversed (As-El), were formed the Latine Sal,
+Sol, and Salum. Wherever the Amonians found places with these natural or
+præternatural properties, they held them sacred, and founded their temples
+near them. [114]Selenousia, in Ionia, was upon a salt lake, sacred to
+Artemis. In Epirus was a city called Alesa, Elissa, and Lesa: and hard by
+were the Alesian plains; similar to the Elysian in Egypt: in these was
+produced a great quantity of fossil [115]salt. There was an Alesia in
+Arcadia, and a mountain Alesium with a temple upon it. Here an antient
+personage, Æputus, was said to have been suffocated with salt water: in
+which history there is an allusion to the etymology of the name. It is true
+that Pausanias supposes it to have been called Alesia, from Rhea having
+wandered thither; [116]δια την αλην, ὡς φασι, καλουμενον την Ῥεας: but it
+was not αλη, but ἁλας, and ἁλος, sal; and the Deity, to whom that body was
+sacred, from whence the place was named. And this is certain from another
+tradition, which there prevailed: for it is said that in antient times
+there was an eruption of sea water in the temple: [117]Θαλασσης δε
+αναφαινεσθαι κυμα εν τῳ Ἱερῳ τουτῳ λογος εστιν αρχαιος. Nor was this
+appellation confined to one particular sort of fountain, or water: but all
+waters, that had any uncommon property, were in like manner sacred to
+Elees, or Eesel. It was an antient title of Mithras and Osiris in the east,
+the same as [118]Sol, the Sun. From hence the priests of the Sun were
+called Soli and Solimi in Cilicia, Selli in Epirus, Salii at Rome, all
+originally priests of fire. As such they are described by Virgil:
+
+  Tum Salii ad cantus incensa altaria circum.
+
+In like manner the Silaceni of the Babylonians were worshippers of the same
+Deity, and given to the rites of fire, which accompanied the worship of the
+Sun.
+
+The chief city of Silacena was Sile or Sele, where were eruptions of fire.
+Sele is the place or city of the Sun. Whenever therefore Sal, or Sel, or
+the same reversed, occur in the composition of any place's name, we may be
+pretty certain that the place is remarkable either for its rites or
+situation, and attended with some of the circumstances
+[119]above-mentioned. Many instances may be produced of those denominated
+from the quality of their waters. In the river [120]Silarus of Italy every
+thing became petrified. The river [121]Silias in India would suffer nothing
+to swim. The waters of the [122]Salassi in the Alps were of great use in
+refining gold. The fountain at [123]Selinus in Sicily was of a bitter
+saline taste. Of the salt lake near [124]Selinousia in Ionia I have spoken.
+The fountain Siloë at Jerusalem was in some degree [125]salt. Ovid mentions
+Sulmo, where he was born, as noted for its [126]cool waters: for cold
+streams were equally sacred to the Sun as those, which were of a contrary
+nature. The fine waters at Ænon, where John baptized, were called
+[127]Salim. The river Ales near Colophon ran through the grove of Apollo,
+and was esteemed the coldest stream in Ionia. [128]Αλης ποταμος ψυχροτατος
+των εν Ιωνιᾳ. In the country of the Alazonians was a bitter fountain, which
+ran into the [129]Hypanis. These terms were sometimes combined with the
+name of Ham; and expressed Hameles, and Hamelas; contracted to Meles and
+Melas. A river of this name watered the region of Pamphylia, and was noted
+for a most cold and pure [130]water. The Meles near Smyrna was equally
+admired. [131]Σμυρναιος δε ποταμος Μελης· ὑδωρ εστι καλλιστον, και σπηλαιον
+επι ταις πηγαις. The Melas in Cappadocia was of a contrary quality. It ran
+through a hot, inflammable country, and formed many fiery pools. [132]Και
+ταυτα δ' εστι τα ἑλη πανταχου πυριληπτα. In Pontus was Amasus, Amasia,
+Amasene, where the region abounded with hot waters: [133]Ὑπερκειται δε της
+των Αμασεων τα τε θερμα ὑδατα των Φαζημονειτων, ὑγιεινα σφοδρα.
+
+It is wonderful, how far the Amonian religion and customs were carried in
+the first ages. The antient Germans, and Scandinavians, were led by the
+same principles; and founded their temples in situations of the same
+nature, as those were, which have been above described. Above all others
+they chose those places, where were any nitrous, or saline waters.
+[134]Maxime autem lucos (or lacus) sale gignendo fæcundos Cœlo propinquare,
+precesque mortalium nusquam propius audiri firmiter erant persuasi; prout
+exemplo Hermundurorum docet testis omni exceptione major [135]Tacitus.
+
+SAN, SON, ZAN, ZAAN.
+
+The most common name for the Sun was San, and Son; expressed also Zan, Zon,
+and Zaan. Zeus of Crete, who was supposed to have been buried in that
+Island, is said to have had the following inscription on his tomb:
+
+  [136]Ὡδε μεγας κειται Ζαν, ὁν Δια κικλησκουσι.
+
+The Ionians expressed it Ζην, and Ζηνα. Hesychius tells us, that the Sun
+was called Σαως by the Babylonians. It is to be observed that the Grecians
+in foreign words continually omitted the Nu final, and substituted a Sigma.
+The true Babylonish name for the Sun was undoubtedly Σαων, oftentimes
+expressed Σωαν, Soan. It was the same as Zauan of the Sidonians; under
+which name they worshipped Adonis, or the Sun. Hesychius says, Ζαυανας,
+θεος τις εν Σιδωνι. Who the Deity was, I think may be plainly seen. It is
+mentioned by the same writer, that the Indian Hercules, by which is always
+meant the chief Deity, was styled Dorsanes: Δορσανης ὁ Ἡρακλης παρ' Ινδοις.
+The name Dorsanes is an abridgment of Ador-San, or Ador-Sanes, that is
+Ador-Sol, _the lord of light_. It was a title conferred upon Ham; and also
+upon others of his family; whom I have before mentioned to have been
+collectively called the Baalim. Analogous to this they were likewise called
+the Zaanim, and Zaananim: and a temple was erected to them by the antient
+Canaanites, which was from them named [137]Beth-Zaananim. There was also a
+place called Sanim in the same country, rendered Sonam[138], Σωναμ, by
+Eusebius; which was undoubtedly named in honour of the same persons: for
+their posterity looked up to them, as the Heliadæ, or descendants of the
+Sun, and denominated them from that luminary. According to Hesychius it was
+a title, of old not unknown in Greece; where princes and rulers were styled
+Zanides, Ζανιδες, Ἡγεμονες. In [139]Diodorus Siculus mention is made of an
+antient king of Armenia, called Barsanes; which signifies the offspring of
+the Sun. We find temples erected to the Deity of the same purport; and
+styled in the singular Beth-San: by which is meant the temple of the Sun.
+Two places occur in Scripture of this name: the one in the tribe of
+Manasseh: the other in the land of the Philistines. The latter seems to
+have been a city; and also a temple, where the body of Saul was exposed
+after his defeat upon mount Gilboa. For it is said, that the Philistines
+[140]_cut off his head, and stripped off his armour--and they put his
+armour in the house of Ashtoreth, and they fastened his body to the wall of
+Bethsan_. They seem to have sometimes used this term with a reduplication:
+for we read of a city in Canaan called [141]Sansanah; by which is signified
+a place sacred to the most illustrious Orb of day. Some antient statues
+near mount Cronius in Elis were by the natives called Zanes, as we are told
+by Pausanias: [142]Καλουνται δε ὑπο των επιχωριων Ζανες. They were supposed
+to have been the statues of Zeus: but Zan was more properly the Sun; and
+they were the statues of persons, who were denominated from him. One of
+these persons, styled Zanes, and Zanim, was Chus: whose posterity sent out
+large colonies to various parts of the earth. Some of them settled upon the
+coast of Ausonia, called in later times Italy; where they worshipped their
+great ancestor under the name of San-Chus. Silius Italicus speaking of the
+march of some Sabine troops, says,
+
+      [143]Pars Sancum voce canebant
+  Auctorem gentis.
+
+Lactantius takes notice of this Deity. [144]Ægyptii Isidem, Mauri Jubam,
+Macedones Cabirum--Sabini _Sancum_ colunt. He was not unknown at Rome,
+where they styled him Zeus Pistius, as we learn from Dionysius of
+Halicarnassus: [145]Εν Ἱερῳ Διος Πιστιου, ὁν Ῥωμαιοι Σαγκον καλουσι. There
+are in Gruter inscriptions, wherein he has the title of Semon prefixed, and
+is also styled Sanctus.
+
+[146]SANCTO. SANCO.
+SEMONI. DEO. FIDIO.
+SACRUM.
+
+Semon (Sem-On) signifies Cœlestis Sol.
+
+Some of the antients thought that the soul of man was a divine emanation; a
+portion of light from the Sun. Hence, probably, it was called Zoan from
+that luminary; for so we find it named in Macrobius. [147]Veteres nullum
+animal sacrum in finibus suis esse patiebantur; sed abigebant ad fines
+Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos Græci
+ΖΩΑΝΑΣ vocant Diis debitas æstimabant.
+
+DI, DIO, DIS, DUS.
+
+Another common name for the Deity was Dis, Dus, and the like; analogous to
+Deus, and Theos of other nations. The Sun was called Arez in the east, and
+compounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is
+mentioned by Tertullian[148]. Unicuique etiam provinciæ et civitati suus
+Deus est, ut Syriæ Astarte, Arabiæ Dysares. Hesychius supposes the Deity to
+have been the same as Dionusus. Δουσαρην τον Διονυσον Ναβαταιοι (καλουσιν),
+ὡς Ισιδωρος. There was a high mountain, or promontory, in [149]Arabia,
+denominated from this Deity: analogous to which there was one in Thrace,
+which had its name [150]from Dusorus, or the God of light, Orus. I took
+notice, that Hercules, or the chief Deity among the Indians, was called
+Dorsanes: he had also the name of Sandis, and Sandes; which signifies Sol
+Deus. [151]Βηλον μεν τον Δια τυχον, Σανδην τε τον Ἡρακλεα, και Αναϊτιδα την
+Αφροδιτην, και αλλως αλλους εκαλουν. Agathias of the people in the east.
+Probably the Deity Bendis, whose rites were so celebrated in Phrygia and
+Thrace, was a compound of Ben-Dis, the offspring of God. The natives of
+this country represented Bendis as a female; and supposed her to be the
+same as [152]Selene, or the moon. The same Deity was often masculine and
+feminine: what was Dea Luna in one country, was Deus Lunus in another.
+
+KUR, ΚYΡΟΣ, CURA.
+
+The Sun was likewise named Kur, Cur, Κυρος. [153]Κυρον γαρ καλειν Περσας
+τον Ἡλιον. Many places were sacred to this Deity, and called Cura, Curia,
+Curopolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in
+Persis, Media, Iberia, were denominated in the same manner. The term is
+sometimes expressed Corus: hence Corusia in Scythia. Of this term I shall
+say more hereafter.
+
+COHEN, or CAHEN.
+
+Cohen, which seems, among the Egyptians and other Amonians, to have been
+pronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In
+early times the office of a Prince and of a Priest were comprehended under
+one character.
+
+  [154]Rex Anius, Rex idem hominum, Phœbique Sacerdos.
+
+This continued a great while in some parts of the [155]world; especially in
+Asia Minor, where, even in the time of the Romans, the chief priest was the
+prince of the [156]province. The term was sometimes used with a greater
+latitude; and denoted any thing noble and divine. Hence we find it prefixed
+to the names both of Deities and men; and of places denominated from them.
+It is often compounded with Athoth, as Canethoth; and we meet with
+Can-Osiris, Can-ophis, Can-ebron, and the like. It was sometimes expressed
+Kun, and among the Athenians was the title of the antient priests of
+Apollo; whose posterity were styled Κυννιδαι, Cunnidæ, according to
+Hesychius. Κυννιδαι, γενος εν Αθηνῃσιν, εξ ὁυ Ἱερευς του Κυννιου Απολλωνος.
+We find from hence, that Apollo was styled Κυννιος, Cunnius. Κυννιος,
+Απολλωνος επιθετον. Hence came κυνειν, προσκυνειν, προσκυνησις, well known
+terms of adoration. It was also expressed Con, as we may infer from the
+title of the Egyptian Hercules.[157] Τον Ἡρακλην φησι κατα την Αιγυπτιων
+διαλεκτον ΚΩΝΑ λεγεσθαι. It seems also to have been a title of the true
+God, who by [158]Moses is styled Konah, קנה.
+
+We find this term oftentimes subjoined. The Chaldeans, who were
+particularly possessed of the land of Ur, and were worshippers of fire, had
+the name of Urchani. Strabo limits this title to one branch of the
+Chaldeans, who were literati, and observers of the heavens; and even of
+these to one sect only. Εστι δε και των Χαλδαιων των Αστρονομικων γενη
+πλειω· και γαρ [159]Ορχηνοι τινες προσαγορευονται. But [160]Ptolemy speaks
+of them more truly as a nation; as does Pliny likewise. He mentions their
+stopping the course of the Euphrates, and diverting the stream into the
+channel of the Tigris. [161]Euphratem præclusere Orcheni, &c. nec nisi
+Pasitigri defertur in mare. There seem to have been particular colleges
+appropriated to the astronomers and priests in Chaldea, which were called
+Conah; as we may infer from [162]Ezra. He applies it to societies of his
+own priests and people; but it was a term borrowed from Chaldea.
+
+The title of Urchan among the Gentile nations was appropriated to the God
+of fire, and his [163]priests; but was assumed by other persons. Some of
+the priests and princes among the Jews, after the return from captivity,
+took the name of Hyrcanus. Orchan, and Orchanes among the Persic and Tartar
+nations is very common at this [164]day; among whom the word Chan is ever
+current for a prince or king. Hence we read of Mangu Chan, Cublai Chan,
+Cingis Chan. Among some of these nations it is expressed Kon, Kong, and
+King. Monsieur de Lisle, speaking of the Chinese, says, [165]Les noms de
+King Che, ou Kong-Sse, signifient Cour de Prince en Chine. Can, ou Chan en
+langue Tartare signifie Roi, ou Empereur.
+
+PETAH.
+
+Of this Amonian term of honour I have taken notice in a treatise before. I
+have shewn, that it was to be found in many Egyptian [166]names, such as
+Petiphra, Petiphera, Petisonius, Petosiris, Petarbemis, Petubastus the
+Tanite, and Petesuccus, builder of the Labyrinth. Petes, called Peteos in
+Homer, the father of Mnestheus, the Athenian, is of the same original:
+[167]Τον γαρ Πετην, τον πατερα Μενεσθεως, του στρατευσαντος εις Τροιαν.
+φανερως Αιγυπτιον ὑπαρξαντα κτλ. All the great officers of the Babylonians
+and Persians took their names from some sacred title of the Sun. Herodotus
+mentions [168]Petazithes Magus, and [169]Patiramphes: the latter was
+charioteer to Xerxes in his expedition to Greece: but he was denominated
+from another office; for he was brother to Smerdis, and a Magus; which was
+a priest of the Sun. The term is sometimes subjoined, as in Atropatia, a
+province in [170]Media; which was so named, as we learn from Strabo,
+[171]απο του Ατροπατου ἡγεμονος. In the accounts of the Amazons likewise
+this word occurs. They are said to have been called Aorpata, or, according
+to the common reading in Herodotus, Oiorpata; which writer places them upon
+the Cimmerian Bosporus. [172]Τας δε Αμαζονας καλεουσι Σκυθαι Οιορπατα·
+δυναται δε το ουνομα τουτο κατ' Ἑλλαδα γλωσσαν ανδροκτονοι Οιορ γαρ
+καλεουσι τον ανδρα, το δε πατα κτεινειν. This etymology is founded upon a
+notion that the Amazons were a community of women, who killed every man,
+with whom they had any commerce, and yet subsisted as a people for ages. I
+shall hereafter speak of the nations under this title; for there were more
+than one: but all of one family; all colonies from Egypt. The title above
+was given them from their worship: for Oiorpata, or, as some MSS. have it,
+Aor-pata, is the same as [173]Petah Or, the priest of Orus; or, in a more
+lax sense, the votaries of that God. They were Ανδροκτονοι; for they
+sacrificed all strangers, whom fortune brought upon their coast: so that
+the whole Euxine sea, upon which they lived, was rendered infamous from
+their cruelty: but they did not take their name from this circumstance.
+
+One of the Egyptian Deities was named Neith, and Neit; and analogous to the
+above her priests were styled [174]Pataneit. They were also named Sonchin,
+which signifies a priest of the Sun: for Son, San, Zan, are of the same
+signification; and Son-Chin is Ζανος ἱερευς. Proclus says, that it was the
+title of the priests; and particularly of him, who presided in the college
+of Neith at Saïs.
+
+BEL and BAAL.
+
+Bel, Bal, or Baal, is a Babylonish title, appropriated to the Sun; and made
+use of by the Amonians in other countries; particularly in Syria and
+Canaan. It signified Κυριος, or Lord, and is often compounded with other
+terms; as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on; (from which
+last came Bellona of the Romans) and also Baal-shamaim, the great Lord of
+the Heavens. This was a title given by the Syrians to the Sun: [175]Τον
+Ἡλιον Βεελσαμην καλουσιν, ὁ εστι παρα Φοινιξι Κυριος Ουρανου, Ζευς δε παρ'
+Ἑλλησι. We may, from hence, decypher the name of the Sun, as mentioned
+before by Damascius, who styles that Deity Bolathes: [176]Φοινικες και
+Συροι τον Κρονον Ηλ, και Βηλ, και Βολαθην επονομαζουσι. What he terms
+Bolathes is a compound of Bal-Ath, or Bal-Athis; the same as Atis, and
+Atish of Lydia, Persis, and other countries. Philo Biblius interprets it
+Zeus: Damascius supposed it to mean Cronus; as did likewise Theophilus:
+[177]Ενιοι μεν σεβονται τον Κρονον, και τουτον αυτον ονομαζουσι Βηλ, και
+Βαλ, μαλιστα ὁι οικουντες τα ανατολικα κλιματα. This diversity amounts to
+little: for I shall hereafter shew, that all the Grecian names of Deities,
+however appropriated, were originally titles of one God, and related to the
+Sun.
+
+KEREN.
+
+Keren signifies, in its original sense, _a horn_: but was always esteemed
+an emblem of power; and made use of as a title of sovereignty and
+puissance. Hence, it is common with the sacred writers to say [178]_My horn
+shalt thou exalt--[179]his horn shall be exalted with honour--[180]the horn
+of Moab is cut off:_ and the Evangelist[181] speaks of Christ as _a horn of
+salvation_ to the world. The Greeks often changed the nu final into sigma:
+hence, from keren they formed κερας, κερατος: and from thence they deduced
+the words κρατος, κρατερος: also κοιρανος, κρεων, and καρηνον; all relating
+to strength and eminence. Gerenius, Γερηνιος, applied to Nestor, is an
+Amonian term, and signifies a princely and venerable person. The Egyptian
+Crane, for its great services, was held in high honour, being sacred to the
+God of light, Abis (אב אש) or, as the Greeks expressed it, Ibis; from
+whence the name was given. It was also called Keren and Kerenus: by the
+Greeks Γερανος, the noble bird, being most honoured of any. It was a title
+of the Sun himself: for Apollo was named Craneüs, and [182]Carneüs; which
+was no other than Cereneüs, the supreme Deity, the Lord of light: and his
+festival styled Carnea, Καρνεια, was an abbreviation of Κερενεια, Cerenea.
+The priest of Cybele in Phrygia was styled Carnas; which was a title of the
+Deity, whom he served; and of the same purport as Carneus above.
+
+OPH.
+
+Oph signifies a serpent, and was pronounced at times and expressed, Ope,
+[183]Oupis, Opis, Ops; and, by Cicero, [184]Upis. It was an emblem of the
+Sun; and also of time and eternity. It was worshipped as a Deity, and
+esteemed the same as Osiris; by others the same as Vulcan. Vulcanus
+Ægyptiis Opas dictus est, eodem Cicerone [185]teste. A serpent was also, in
+the Egyptian language, styled Ob, or Aub: though it may possibly be only a
+variation of the term above. We are told by Orus Apollo, that the basilisk,
+or royal serpent, was named Oubaios: [186]Ουβαιος, ὁ εστιν Ἑλληνιστι
+Βασιλισκος. It should have been rendered Ουβος, Oubus; for Ουβαιος is a
+possessive, and not a proper name. The Deity, so denominated, was esteemed
+prophetic; and his temples were applied to as oracular. This idolatry is
+alluded to by Moses,[187] who, in the name of God, forbids the Israelites
+ever to inquire of those dæmons, Ob and Ideone: which shews that it was of
+great antiquity. The symbolical worship of the serpent was, in the first
+ages, very extensive; and was introduced into all the mysteries, wherever
+celebrated: [188]Παρα παντι των νομιζομενων παρ' ὑμιν Θεων ΟΦΙΣ συμβολον
+μεγα και μυστηριον αναγραφεται. It is remarkable, that wherever the
+Amonians founded any places of worship, and introduced their rites, there
+was generally some story of a serpent. There was a legend about a serpent
+at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks
+called Apollo himself Python, which is the same as Opis, Oupis, and Oub.
+The woman at Endor, who had a familiar spirit, is called [189]אוב, Oub, or
+Ob; and it is interpreted Pythonissa. The place where she resided, seems to
+have been named from the worship there instituted: for Endor is compounded
+of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle
+of the God Ador. This oracle was, probably, founded by the Canaanites; and
+had never been totally suppressed. In antient times they had no images in
+their temples, but, in lieu of them, used conical stones or pillars, called
+Βαιτυλια; under which representation this Deity was often worshipped. His
+pillar was also called [190]Abaddir, which should be expressed Abadir,
+being a compound of Ab, אוב, and Adir; and means the serpent Deity, Addir,
+the same as Adorus. It was also compounded with On, a title of the same
+Deity: and Kircher says that Obion is still, among the people of Egypt, the
+name of a serpent. אוב, Ob Mosi, Python, vox ab Ægyptiis sumpta; quibus
+Obion hodieque serpentem sonat. Ita [191]Kircher. The same also occurs in
+the Coptic lexicon. The worship of the serpent was very antient among the
+Greeks, and is said to have been introduced by Cecrops. [192]Philochorus
+Saturno, et Opi, primam in Atticâ statuisse aram Cecropem dicit. But though
+some represent Opis as a distinct Deity; yet [193]others introduce the term
+rather as a title, and refer it to more Deities than one: Callimachus, who
+expresses it Oupis, confers it upon Diana, and plays upon the sacred term:
+
+  [194]Ουπι, ανασσ' ευωπι.
+
+It is often compounded with Chan; and expressed Canopus, Canophis,
+Canuphis, Cnuphis, Cneph: it is also otherwise combined; as in Ophon,
+Ophion, Oropus, Orobus, Inopus, Asopus, Elopus, Ophitis, Onuphis, Ophel.
+From Caneph the Grecians formed Cyniphius, which they used for an epithet
+to Ammon:
+
+  [195]Non hic Cyniphius canetur Ammon,
+  Mitratum caput elevans arenis.
+
+On the subject of serpent worship I shall speak more at large in a
+particular treatise.
+
+AIN.
+
+Ain, An, En, for so it is at times expressed, signifies a fountain, and was
+prefixed to the names of many places which were situated near fountains,
+and were denominated from them. In Canaan, near the fords of Jordan, were
+some celebrated waters; which, from their name, appear to have been, of
+old, sacred to the Sun. The name of the place was [196]Ænon, or the
+fountain of the Sun; the same to which people resorted to be baptized by
+John: not from an opinion that there was any sanctity in the waters; for
+that notion had been for ages obliterated; and the name was given by the
+Canaanite: but [197]_John baptized in Ænon, near to Salim, because there
+was much water there: and they came, and were baptized_. Many places were
+styled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these
+were so called from their situation; others from the worship there
+established. The Egyptians had many subordinate Deities, which they
+esteemed so many emanations, αποῤῥοιαι from their chief God; as we learn
+from Iamblichus, Psellus, and Porphyry. These derivatives they called
+[198]fountains, and supposed them to be derived from the Sun; whom they
+looked upon as the source of all things. Hence they formed Ath-El and
+Ath-Ain, the [199]Athela and Athena of the Greeks. These were two titles
+appropriated to the same personage, Divine Wisdom; who was supposed to
+spring from the head of her father. Wherever the Amonian religion was
+propagated, names of this sort will occur; being originally given from the
+mode of worship established[200]. Hence so many places styled Anthedon,
+Anthemus, Ain-shemesh, and the like. The nymph Œnone was, in reality, a
+fountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably
+to this, she is said to have been the daughter of the river [201]Cebrenus.
+The island Ægina was named [202]Œnone, and Œnopia, probably from its
+worship. As Divine Wisdom was sometimes expressed Ath-Ain, or Αθηνα; so, at
+other times, the terms were reversed, and a Deity constituted called
+An-Ait. Temples to this goddess occur at Ecbatana in Media: also in
+Mesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were
+particularly observed. She was not unknown among the antient Canaanites;
+for a temple called Beth-Anath is mentioned in the book of [203]Joshua. Of
+these temples, and the Puratheia there established, accounts may be seen in
+many parts of Strabo.
+
+I have mentioned, that all springs and baths were sacred to the Sun: on
+which account they were called Bal-ain; the fountains of the great Lord of
+Heaven; from whence the Greeks formed Βαλανεια: and the Romans Balnea. The
+southern seas abounded formerly with large whales: and it is well known,
+that they have apertures near their nostrils, through which they spout
+water in a large stream, and to a great height. Hence they too had the name
+of Bal-Ain, or Balænæ. For every thing uncommon was by the Amonians
+consecrated to the Deity, and denominated from his titles. This is very
+apparent in all the animals of Egypt.
+
+The term Ουρανος, Ouranus, related properly to the orb of the Sun; but was
+in aftertimes made to comprehend the whole expanse of the heavens. It is
+compounded of Ourain, the fountain of Orus; and shews to what it alludes,
+by its etymology. Many places were named Ees-ain, the reverse of Ain-ees,
+or Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain,
+rendered Amisene, and Camisene: the natural histories of which places will
+generally authenticate the etymology. The Amonians settled upon the Tiber:
+and the antient town Janiculum was originally named [204]Camese; and the
+region about it Camesene: undoubtedly from the fountain Camesene, called
+afterward Anna Perenna, whose waters ran into the sacred pool
+[205]Numicius: and whose priests were the Camœnæ.
+
+I am sensible, that some very learned men do not quite approve of terms
+being thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain,
+Cam-ain, and in other examples: and it is esteemed a deviation from the
+common usage in the Hebrew language; where the governing word, as it is
+termed, always comes first. Of this there are many instances; such as
+Ain-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El,
+Beth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not
+affect the etymologies, which I have laid before the reader: for I do not
+deduce them from the Hebrew. And though there may have been of old a great
+similitude between that language, and those of Egypt, Cutha, and Canaan:
+yet they were all different tongues. There was once but one language among
+the sons of men[206]. Upon the dispersion of mankind, this was branched out
+into dialects; and those again were subdivided: all which varied every age,
+not only in respect to one another; but each language differed from itself
+more and more continually. It is therefore impossible to reduce the whole
+of these to the mode, and standard of any one. Besides, the terms, of which
+I suppose these names to be formed, are not properly in regimine; but are
+used adjectively, as is common almost in every language. We meet in the
+Grecian writings with [207]Ἑλληνα στρατον, Ἑλλαδα διαλεκτον, εσβεσεν Ἑλλαδα
+φωνην. Also νασον Σικελαν, γυναικα μαζον, Περσην στρατον, ναυτην δρομον,
+Σκυθην οιμον. Why may we not suppose, that the same usage prevailed in
+Cutha, and in Egypt? And this practice was not entirely foreign to the
+Hebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read
+of [208] Baalath-Beer, exactly similar to the instances which I have
+produced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but
+we sometimes find the governing word postponed, as in Elizabeth, or temple
+of Eliza. It was a Canaanitish[209] name, the same as Elisa, Eleusa, Elasa
+of Greece and other countries. It was a compound of El-Ees, and related to
+the God of light, as I have before shewn. It was made a feminine in
+aftertimes: and was a name assumed by women of the country styled Phenicia,
+as well as by those of Carthage. Hence Dido has this as a secondary
+appellation; and mention is made by the Poet of Dii morientis [210]Elizæ,
+though it was properly the name of a Deity. It may be said, that these
+names are foreign to the Hebrews, though sometimes adopted by them: and I
+readily grant it; for it is the whole, that I contend for. All, that I want
+to have allowed, is, that different nations in their several tongues had
+different modes of collocation and expression: because I think it as
+unreasonable to determine the usage of the Egyptians and antient Chaldeans
+by the method of the Hebrews, as it would be to reduce the Hebrew to the
+mode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1
+Kings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find
+terms of this sort transposed. But in respect to foreign names, especially
+of places, there are numberless instances similar to those, which I have
+produced. They occur in all histories of countries both antient and modern.
+We read of Pharbeth, and Phainobeth in Egypt: of Themiskir, and
+[211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and
+Armenia. Among the eastern nations at this day the names of the principal
+places are of this manner of construction; such as Pharsabad, Jehenabad,
+Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others.
+Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I
+may venture to derive it from An-Eees, or Ur-Ain, however the terms may be
+disposed. And I may proceed farther to suppose that it was denominated the
+fountain of light; as I am able to support my etymology by the history of
+the place. Or if I should meet with a country called Azania, I may in like
+manner derive it from Az-An, a fountain sacred to the Sun; from whence the
+country was named. And I may suppose this fountain to have been sacred to
+the God of light, on account of some real, or imputed, quality in its
+waters: especially if I have any history to support my etymology. As there
+was a region named Azania in Arcadia, the reader may judge of my
+interpretation by the account given of the excellence of its waters.
+[212]Αζανια, μερος της Αρκαδιας--εστι κρηνη της Αζανιας, ἡ τους γευσαμενους
+του ὑδατος ποιει μηδε την οσμην του οινου ανεχεσθαι. Hanes in [213]Egypt
+was the reverse of Azan; formed however of the same terms, and of the same
+purport precisely.
+
+In respect to this city it may be objected, that if it had signified, what
+I suppose, we should have found it in the sacred text, instead of חנס,
+expressed עין אש. If this were true, we must be obliged to suppose,
+whenever the sacred writers found a foreign name, composed of terms not
+unlike some in their own language, that they formed them according to their
+own mode of expression, and reduced them to the Hebrew orthography. In
+short, if the etymology of an Egyptian or Syriac name could be possibly
+obtained in their own language, that they had always an eye to such
+etymology; and rendered the word precisely according to the Hebrew manner
+of writing and pronunciation. But this cannot be allowed. We cannot suppose
+the sacred writers to have been so unnecessarily scrupulous. As far as I
+can judge, they appear to have acted in a manner quite the reverse. They
+seem to have laid down an excellent rule, which would have been attended
+with great utility, had it been universally followed: this was, of
+exhibiting every name, as it was expressed at the time when they wrote, and
+by the people, to whom they addressed themselves. If this people, through
+length of time, did not keep up to the original etymology in their
+pronunciation, it was unnecessary for the sacred Penmen to maintain it in
+their writings. They wrote to be understood: but would have defeated their
+own purpose, if they had called things by names, which no longer existed.
+If length of time had introduced any variations, those changes were
+attended to: what was called Shechem by Moses, is termed [214]Σιχαρ or
+Συχαρ by the [215]Apostle.
+
+APHA, APHTHA, PTHA, PTHAS.
+
+Fire, and likewise the God of fire, was by the Amonians styled Apthas, and
+Aptha; contracted, and by different authors expressed, Apha, Pthas, and
+Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. Φθας, ὁ
+Ηφαιστος παρα [216]Μεμφιταις. And Cicero makes him the same Deity of the
+Romans. [217]Secundus, (Vulcanus) Nilo natus, Phas, ut Ægyptii appellant,
+quem custodem esse Ægypti volunt. The author of the Clementines describes
+him much to the same purpose. [218]Αιγυπτιοι δε ὁμοιως--το πυρ ιδιᾳ
+διαλεκτῳ Φθα εκαλεσαν, ὁ ἑρμηνευεται Ἡφαιστος. [219]Huetius takes notice of
+the different ways in which this name is expressed: Vulcano Pthas, et
+Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha Ægyptiorum eundem
+esse ac Vulcanum Græcorum; Patrem illi fuisse Cnef, rerum opificem. However
+the Greeks and Romans may have appropriated the term, it was, properly, a
+title of [220]Amon: and Iamblichus acknowledges as much in a [221]chapter
+wherein he particularly treats of him. But, at the same time, it related to
+fire: and every place, in the composition of whose name it is found, will
+have a reference to that element, or to its worship.
+
+There was a place called Aphytis in Thrace, where the Amonians settled very
+early; and where was an oracular temple of Amon. [222]Αφυτη, η Αφυτις,
+πολις προς τῃ Παλληνῃ Θρᾳκης, απο Αφυος τινος εγχωριου. Εσχε δε ἡ πολις
+μαντειον του Αμμωνος. _Aphyte, or Aphytis, is a city hard by Pallene, in
+Thrace; so called from one Aphys, a native of those parts. This city had
+once an oracular temple of Ammon_.
+
+It stood in the very country called Phlegra, where the worship of fire once
+particularly prevailed. There was a city Aphace; also a temple of that name
+in Mount Libanus, sacred to Venus Aphacitis, and denominated from fire.
+Here, too, was an oracle: for most temples of old were supposed to be
+oracular. It is described by Zosimus, who says, [223]that near the temple
+was a large lake, made by art, in shape like a star. About the building,
+and in the neighbouring ground, there at times appeared a fire of a
+globular figure, which burned like a lamp. It generally shewed itself at
+times when a celebrity was held: and, he adds, that even in his time it was
+frequently seen.
+
+All the Deities of Greece were αποσπασματα, or derivatives, formed from the
+titles of Amon, and Orus, the Sun. Many of them betray this in their
+secondary appellations: for, we read not only of Vulcan, but of Diana being
+called [224]Apha, and Aphæa; and in Crete Dictynna had the same name:
+Hesychius observes, Αφαια, ἡ Δικτυννα. Castor and Pollux were styled
+[225]Αφετηριοι: and Mars [226]Aphæus was worshipped in Arcadia. Apollo was
+likewise called [227]Αφητωρ: but it was properly the place of worship;
+though Hesychius otherwise explains it. Aphetor was what the antient
+Dorians expressed Apha-Tor, a [228]fire tower, or Prutaneum; the same which
+the Latines called of old Pur-tor, of the like signification. This, in
+aftertimes, was rendered Prætorium: and the chief persons, who officiated,
+Prætores. They were originally priests of fire; and, for that reason, were
+called [229]Aphetæ: and every Prætor had a brazier of live coals carried
+before him, as a badge of his office.
+
+AST, ASTA, ESTA, HESTIA.
+
+Ast, Asta, Esta, signified fire; and also the Deity of that element. The
+Greeks expressed it Ἑστια, and the Romans, Vesta. Plutarch, speaking of the
+sacred water of Numicius being discovered by the priestesses of this Deity,
+calls them the virgins of [230]Hestia. Esta and Asta signified also a
+sacred hearth. In early times every district was divided according to the
+number of the sacred hearths; each of which constituted a community, or
+parish. They were, in different parts, styled Puratheia, Empureia,
+Prutaneia, and Prætoria: also [231]Phratriai, and Apaturia: but the most
+common name was Asta.
+
+These were all places of general rendezvous for people of the same
+community. Here were kept up perpetual fires: and places of this sort were
+made use of for courts of judicature, where the laws of the country,
+θεμισται, were explained, and enforced. Hence Homer speaking of a person
+not worthy of the rights of society, calls him [232]Αφρητωρ, αθεμιστος,
+ανεστιος.
+
+The names of these buildings were given to them from the rites there
+practised; all which related to fire. The term Asta was in aftertimes by
+the Greeks expressed, Αστυ, Astu; and appropriated to a city. The name of
+Athens was at first [233]Astu; and then Athenæ of the same purport: for
+Athenæ is a compound of Ath-En, Ignis fons; in which name there is a
+reference both to the guardian Goddess of the city; and also to the
+perpetual fire preserved within its precincts. The God of fire, Hephaistus,
+was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks
+Hephæstus.
+
+The [234]Camœnæ of Latium, who were supposed to have shewn the sacred
+fountain to the Vestals, were probably the original priestesses, whose
+business it was to fetch water for lustrations from that stream. For
+Cam-Ain is the fountain of the Sun: and the Camœnæ were named from their
+attendance upon that Deity. The Hymns in the temples of this God were sung
+by these women: hence the Camœnæ were made presidents of music.
+
+Many regions, where the rites of fire were kept up, will be found to have
+been named Asta, Hestia, Hestiæa, Hephæstia; or to have had cities so
+[235]called. This will appear from the histories of Thessaly, Lycia, Egypt,
+Lemnos; as well as from other countries.
+
+From Asta and Esta come the terms Æstas, Æstus, Æstuo, Αστυ, Ἑστια,
+Ἑστιαζειν.
+
+SHEM, SHAMEN, SHEMESH.
+
+Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun,
+similar to שמש שמיס שום, of the Hebrews. Many places of reputed sanctity,
+such as Same, Samos, Samothrace, Samorna, were denominated from it. Philo
+Biblius informs us, that the Syrians, and Canaanites, lifted up their hands
+to Baal-Samen, the Lord of Heaven; under which title they honoured the Sun:
+[236]Τας χειρας ορεγειν εις ουρανους προς τον Ἡλιον· τουτον γαρ, φησι, θεον
+ενομιζον μονον ΟΥΡΑΝΟΥ ΚYΡΙΟΝ ΒΑΑΛ-ΣΑΜΗΝ καλουντες. Ephesus was a place of
+great sanctity: and its original name was [237]Samorna; which seems to be a
+compound of Sam-Oran, Cœlestis Sol, fons Lucis. We read of Samicon in Elis,
+[238]χωριον Σαμικον, with a sacred cavern: and of a town called [239]Samia,
+which lay above it. The word Σεμνος was a contraction of Semanos, from
+Sema-on; and properly signified divine and celestial. Hence σεμναι θεαι,
+σεμνη κορα. Antient Syria was particularly devoted to the worship of the
+Sun, and of the Heavens; and it was by the natives called Shems and Shams:
+which undoubtedly means the land of Shemesh, from the worship there
+followed. It retains the name at this [240]day. In Canaan was a town and
+temple, called Beth-Shemesh. What some expressed Shem and Sham, the Lubim
+seem to have pronounced Zam: hence the capital of Numidia was named Zama,
+and Zamana, from Shamen, Cœlestis. This we may learn from an inscription in
+[241]Reineccius.
+
+JULIO. PROCULO.
+PRÆF. URB. PATRONO.
+COL. BYZACENÆ. ET. PA
+TRONO. COLON. ÆLIÆ.
+[242]ZAMANÆ. REGIÆ.
+
+Ham being the Apollo of the east, was worshipped as the Sun; and was also
+called Sham and Shem. This has been the cause of much perplexity, and
+mistake: for by these means many of his posterity have been referred to a
+wrong line, and reputed the sons of Shem; the title of one brother not
+being distinguished from the real name of the other. Hence the Chaldeans
+have by some been adjudged to the line of [243]Shem: and Amalek, together
+with the people of that name, have been placed to the same account. His
+genealogy is accordingly represented by Ebn Patric. He makes him the son of
+Aad, and great grandson of Shem. [244]Fuitque Aad filius Arami, filius
+Shemi, filius Noæ. The author of the Chronicon Paschale speaks of
+[245]Chus, as of the line of Shem: and Theophilus in his treatise to
+Autolycus does the same by [246]Mizraïm. Others go farther, and add Canaan
+to the [247]number. Now these are confessedly the immediate sons of
+[248]Ham: so that we may understand, who was properly alluded to in these
+passages under the name of Shem.
+
+MACAR.
+
+This was a sacred title given by the Amonians to their Gods; which often
+occurs in the Orphic hymns, when any Deity is invoked.
+
+  [249]Κλυθι, Μακαρ Παιαν, τιτυοκτονε, Φοιβε Λυκωρευ.
+
+  [250]Κλυθι, Μακαρ, πανδερκες εχων αιωνιον ομμα.
+
+Many people assumed to themselves this title; and were styled [251]Μακαρες,
+or Macarians: and various colonies were supposed to have been led by an
+imaginary personage, Macar, or [252]Macareus. In consequence of this, we
+find that the most antient name of many cities and islands was Macra,
+Macris, and [253]Macaria. The Grecians supposed the term Macar to signify
+happy; whence Μακαρες θεοι was interpreted ευδαιμονες: but whether this was
+the original purport of the word may be difficult to determine. It is
+certain that it was a favourite term; and many places of sanctity were
+denominated from it. Macar, as a person, was by some esteemed the offspring
+of [254]Lycaon; by others, the son of [255]Æolus. Diodorus Siculus calls
+him [256]Macareus, and speaks of him as the son of Jupiter. This term is
+often found compounded Macar-On: from whence people were denominated
+Μακαρωνες, and [257]Μακρωνες; and places were called Μακρων. This,
+probably, was the original of the name given to islands which were styled
+Μακαρων νησοι. They were to be found in the Pontus Euxinus, as well as in
+the Atlantic. The Acropolis of Thebes in Bœotia was, in like manner, called
+[258]Μακαρων νησος. It was certainly an Amonian sacred term. The inland
+city, Oäsis, stood in an Egyptian province, which had the [259]same name:
+so that the meaning must not be sought for in Greece. This term was
+sometimes expressed as a feminine, Macris, and Macra: and by the Grecians
+was interpreted _longa_; as if it related to extent. It was certainly an
+antient word, and related to their theology; but was grown so obsolete that
+the original purport could not be retrieved. I think we may be assured that
+it had no relation to length. Eubœa was, of old, called Macris; and may be
+looked upon as comparatively long: but Icarus, Rhodes, and Chios, were
+likewise called so; and they did not project in length more than the
+islands in their [260]neighbourhood. They were, therefore, not denominated
+from their figure. There was a cavern in the Acropolis of Athens, which was
+called Macrai, according to Euripides.
+
+  [261]Προσβοῤῥον αντρον, ἁς Μακρας κικλησκομεν.
+
+The same author shews, manifestly, that it was a proper name; and that the
+place itself was styled Macrai. This was a contraction for Macar-Ai, or the
+place of Macar:
+
+  [262]Μακραι δε χωρος εστ' εκει κεκλημενος.
+
+All these places were, for a religious reason, so denominated from Macar, a
+title of the Deity.
+
+MELECH.
+
+Melech, or, as it is sometimes expressed, Malech, and Moloch, betokens a
+king; as does Malecha a queen. It was a title, of old, given to many
+Deities in Greece; but, in after times, grew obsolete and misunderstood:
+whence it was often changed to μειλιχος, and μειλιχιος, which signified the
+gentle, sweet, and benign Deity. Pausanias tells us that Jupiter was styled
+Μειλιχιος, both in [263]Attica and at [264]Argos: and, in another part of
+his work, he speaks of this Deity under the same title, in company with
+Artemis at Sicyon. [265]Εστι δε Ζευς Μειλιχιος, και Αρτεμις ονομαζομενη
+Πατρῳα. He mentions that they were both of great antiquity, placed in the
+temple before the introduction of images: for, the one was represented by a
+pyramid, and the other by a bare pillar: Πυραμιδι δε ὁ Μειλιχιος, ἡδε κιονι
+εστιν εικασμενη. He also speaks of some unknown Gods at Myonia in Locris,
+called Θεοι Μειλιχιοι; and of an altar, with an inscription of the same
+purport, [266]βωμος Θεων Μειλιχιων.
+
+Rivers often had the name of Melech. There was one in Babylonia, generally
+expressed Nahar Malcha, or the royal stream: these too were often by the
+Grecians changed to Μειλιχοι. The foregoing writer gives an instance in a
+[267]river of Achaia. Malaga in Spain was properly Malacha, the royal city.
+I take the name of Amalek to have been Ham [268]Melech abbreviated: a title
+taken by the Amalekites from the head of their family. In like manner I
+imagine [269]Malchom, the God of the Sidonians, to have been a contraction
+of Malech-Chom, βασιλευς Ἡλιος: a title given to the Sun; but conferred
+also upon the chief of the Amonian [270]family.
+
+ANAC.
+
+Anac was a title of high antiquity, and seems to have been originally
+appropriated to persons of great strength, and stature. Such people in the
+plural were styled Anakim; and one family of them were to be found at
+[271]Kirjath-Arba. Some of them were likewise among the Caphtorim, who
+settled in Palestina. Pausanias represents Asterion, whose tomb is said to
+have been discovered in Lydia, as a son of Anac, and of an enormous size.
+[272]Ειναι δε Αστεριον μεν Ανακτος· Ανακτα δε Γης παιδα--οστα εφανη το
+σχημα περιεχοντα ες πιστιν, ὡς εστιν ανθρωπου· επει δια μεγεθος ουκ εστιν
+ὁπως αν εδοξεν. We may from hence perceive that the history of the Anakim
+was not totally obliterated among the Grecians. Some of their Deities were
+styled ανακτε, others ανακτορες, and their temples ανακτορια. Michael
+Psellus speaking of heresies, mentions, that some people were so debased,
+as to worship Satanaki: [273]Αυτον δε μονον επιγειον Σατανακι
+ενστερνιζονται. Satanaki seems to be Satan Anac, διαβολος βασιλευς.
+
+Necho, Nacho, Necus, Negus, which in the Egyptian and Ethiopic languages
+signified a king, probably was an abbreviation of Anaco, and Anachus. It
+was sometimes expressed Nachi, and Nacchi. The buildings represented at
+Persepolis are said to be the work of Nacki Rustan; which signifies the
+lord, or prince Rustan.
+
+ZAR, and SAR.
+
+Sar is a rock, and made use of to signify a promontory. As temples were
+particularly erected upon such places, these eminences were often
+denominated Sar-On, from the Deity, to whom the temples were sacred. The
+term Sar was oftentimes used as a mark of high honour. The Psalmist
+repeatedly addresses God as his Rock, [274]the Rock of his refuge; the Rock
+of his salvation. It is also used without a metaphor, for a title of
+respect: but it seems then to have been differently expressed. The sacred
+writers call that lordly people the Sidonians, as well as those of Tyre,
+[275]Sarim. The name of Sarah was given to the wife of Abraham by way of
+eminence; and signifies a [276]lady, or princess. It is continually to be
+found in the composition of names, which relate to places, or persons,
+esteemed sacred by the Amonians. We read of Serapis, Serapion, Serapammon:
+also of Sarchon, and Sardon; which is a contraction for Sar-Adon. In Tobit
+mention is made of [277]Sarchedonus; the same name as the former, but with
+the eastern aspirate. The Sarim in Esther are taken notice of as persons of
+high [278]honour: the same dignity seems to have been known among the
+Philistim, by whom it was rendered [279]Sarna, or Sarana: hence came the
+[280]Tyrian word Sarranus for any thing noble and splendid. In the prophet
+Jeremiah are enumerated the titles of the chief princes, who attended
+Nebuchadnezzar in his expedition against Judea. Among others he mentions
+the [281]Sarsechim. This is a plural, compounded of Sar, and Sech, rendered
+also Shec, a prince or governor. Sar-Sechim signifies the chief of the
+princes and rulers. Rabshekah is nearly of the same purport: it signifies
+the great prince; as by Rabsares is meant the chief [282]Eunuch; by Rabmag,
+the chief of the Magi. Many places in Syria and Canaan have the term Sar in
+composition; such as Sarabetha, Sariphæa, Sareptha. Sardis, the capital of
+Crœsus, was the city of Sar-Ades, the same as Atis, the Deity of the
+country.
+
+High [283]groves, or rather hills with woods of antient oaks, were named
+Saron; because they were sacred to the Deity so called. Pliny takes notice
+of the Saronian bay near Corinth, and of the oaks which grew near it.
+[284]Portus Cœnitis, Sinus Saronicus olim querno nemore redimitus; unde
+nomen. Both the oaks and the place were denominated from the Deity Sar-On,
+and Chan-Ait, by the Greeks rendered Σαρων, and Κοινειτις, which are titles
+of nearly the same purport. Saron was undoubtedly an antient God in Greece.
+[285]Lilius Gyraldus styles him Deus Marinus; but he was, properly, the
+Sun. Diana, the sister of Apollo, is named [286]Saronia: and there were
+Saronia sacra, together with a festival at [287]Trœzen; in which place Orus
+was supposed to have been born. [288]Ωρον γενεσθαι σφισιν εν γῃ πρωτον.
+Orus was the same as Sar-On, the Lord of light. [289]Rocks were called
+Saronides, from having temples and towers sacred to this Deity: just as
+groves of oaks were, of which I took notice above. This interpretation is
+given by [290]Hesychius; and by the Scholiast, upon the following verse of
+Callimachus:
+
+  [291]Η πολλας ὑπενερθε Σαρωνιδας ὑγρος Ιαων
+  Ηειρεν.
+
+As oaks were styled Saronides, so likewise were the antient Druids, by whom
+the oak was held so sacred. Hence Diodorus Siculus, speaking of the priests
+of Gaul, styles them [292]Φιλοσοφοι, θεολογοι--περιττως τιμωμενοι, ὁυς
+ΣΑΡΩΝΙΔΑΣ ονομαζουσι. This is one proof, out of many, how far the Amonian
+religion was extended; and how little we know of Druidical worship, either
+in respect to its essence or its origin.
+
+UCH.
+
+Uch, Υκ, expressed also Ach, Och, Οχα, was a term of honour among the
+Babylonians, and the rest of the progeny of Chus; and occurs continually in
+the names of men and places which have any connection with their history. I
+have shewn, in a former [293]treatise, that the shepherds who ruled in
+Egypt were of that race, and that they came from Babylonia and Chaldea.
+Eusebius informs us, that their national title was [294]Υκουσος; or, as it
+was undoubtedly expressed by the people themselves, Υκκουσος, Uc-Cusus. It
+is a term taken notice of by Apion and Manethon, and they speak of it as a
+word in the sacred language of the country, which signified a king: [295]Υκ
+καθ' ἱεραν γλωσσαν βασιλεα σημαινει. I wonder that this word has been
+passed over with so little notice; as it is of great antiquity; and, at the
+same time, of much importance in respect to etymology. Uc-Cusus signified
+the royal, or noble, Cusean: and, as it was a word in the sacred language
+of Egypt, we may from hence learn what that language was; and be assured
+that it was the primitive language of Chus, the same as the antient
+Chaldaïc. It was introduced among the Mizraïm by the Auritæ, or Cuthites,
+together with their rites and religion: hence it obtained the name of the
+sacred language. Diodorus Siculus affords [296]evidence to the same
+purpose: and it is farther proved by Heliodorus; who says that the sacred
+characters of Egypt and those of the Cuthites in Ethiopia were the
+[297]same. This term occurs very often among the titles of which the
+Babylonish names arc composed; such as Ochus and Belochus. Among the
+Egyptians it is to be found in Acherez and Achencherez; which are the names
+of two very antient princes. Acherez is a compound of Ach-Ares, Magnus Sol;
+equivalent to Achorus, another name of the same Deity, assumed in like
+manner by their kings. The latter was sometimes expressed [298]Achor,
+Achoris. Ochuras, Uchoreus; which are all the same name, diversified in
+different ages and by different writers. As priests took the titles of the
+Deities whom they served, Lucan has, very properly, introduced a priest of
+Egypt under the name of Achoreus:
+
+                  [299]quos inter Achoreus,
+  Jam placidus senio, fractisque modestior annis.
+
+The name of Osiris seems to have been Uc-Sehor, and Uc-Sehoris. According
+to Hellanicus, if a person had in Egypt made inquiry about the term Osiris,
+he would not have been understood: for the true name was [300]Usiris. Philo
+Biblius, from Sanchoniathon, calls the same Deity [301]Isiris; and adds,
+that he was the brother of Cna, or Canaan; and the inventor of three
+letters. Ισιρις, των τριων γραμματων ἑυρετης, αδελφος Χνα του Φοινικος. I
+take Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened,
+and accommodated to the ears of Greece.
+
+The Sun was styled El-Uc, which the Grecians changed to Λυκος, Lucos; as we
+learn from [302]Macrobius. He was also styled El-Uc-Or, which was changed
+to Λυκωρευς; and El-Uc-Aon, rendered Lycaon[303], Λυκαων. As this personage
+was the same as El-Uc, Λυκος, it was fabled of him that he was turned into
+a wolf. The cause of this absurd notion arose from hence: every sacred
+animal in Egypt was distinguished by some title of the Deity. But the
+Greeks never considered whether the term was to be taken in its primary, or
+in its secondary acceptation; whence they referred the history to an
+animal, when it related to the God from whom the animal was denominated.
+Λυκος, Lucos, was, as I have shewn, the name of the Sun: hence, wherever
+this term occurs in composition, there will be commonly found some
+reference to that Deity, or to his substitute Apollo. We read of
+[304]Λυκιου Απολλωνος ἱερον: of [305]Lycorus, a supposed son of Apollo: of
+[306]Lycomedes, another son: of [307]Lycosura, the first city which the Sun
+beheld. The people of Delphi were, of old, called [308]Lycorians: and the
+summit of Parnassus, [309]Lycorea. Near it was a [310]town of the same
+name; and both were sacred to the God of light. From Lucos, in this sense,
+came lux, luceo, lucidus, and Jupiter Lucetius, of the Latines; and λυχνος,
+λυχνια, λυχνευω, of the Greeks; also Λυκαβας, and αμφιλυκος, though
+differently expressed. Hence it was that so many places sacred to Apollo
+were styled Leuce, Leuca, Λυκια, Leucas, Leucate.
+
+  Mox et Leucatæ nimbosa cacumina montis,
+  Et formidatus nautis aperitur [311]Apollo.
+
+Hence also inscriptions [312]DEO LEUCANIÆ: which term seems to denote,
+Sol-Fons, the fountain of day. The name Lycophron, Λυκοφρων, which some
+would derive from Λυκος, a wolf, signifies a person of an enlightened mind.
+Groves were held very sacred: hence lucus, which some would absurdly derive
+a non lucendo, was so named from the Deity there worshipped: as was Ἁιμος,
+a word of the same purport among the Greeks.
+
+This people, who received their theology from Egypt and Syria, often
+suppressed the leading vowel; and thought to atone for it by giving a new
+termination: though to say the truth, this mode of abbreviation is often to
+be observed in the original language, from whence these terms are derived.
+Κυρος, the name of Cyrus, seems to have suffered an abridgment of this
+nature. It was probably a compound of Uch-Ur, the same as Achor, and
+Achorus of Egypt, the great luminary, the Sun. In antient times all kings,
+priests, and people of consequence took to themselves some sacred title.
+But as Aneith was abbreviated to Neith, Acherez to Cherez; so Achorus was
+rendered Chorus, Curus. Thus far is manifest, that Curus signified the Sun.
+[313]Ὁ μεν ουν Κυρος απο Κυρου του παλαιου ονομα εσχεν· εκεινῳ δε απο του
+Ἡλιου γενεσθαι φασι· Κυρον γαρ καλειν Περσας τον Ἡλιον. Ctesias likewise
+informs us that the name of Cyrus had this signification. [314]Και τιθεται
+το ονομα αυτου απο του Ἡλιου: _He was denominated Cyrus from the Sun, which
+was so called_. It was the same as Orus: and according to Strabo it is
+sometimes so expressed; as we may infer from a river of this name, of which
+he says, [315]Εκαλειτο δε προτερον Κορος. We find it sometimes rendered
+Κυρις, Curis: but still with a reference to the Sun, the Adonis of the
+east. Hesychius explains Κυρις, ὁ Αδωνις. In Phocis was [316]Κυῤῥα, Currha,
+where Apollo Κυῤῥαιος was honoured; which names were more commonly
+expressed Κιῤῥα and Κιῤῥαιος. The people of Cyrene are said by Palæphatus
+to have been originally Ethiopians or Cuthites. They, as well as the
+Egyptians, worshipped the Sun under the title of Achur, and Achor: and like
+them esteemed him the [317]Θεος απομυιος. From the God Achur we may infer
+that their country was at first called Acurana; which is a compound of
+Achur-Ain, and betokens the great fountain of light. Acurana was
+abbreviated to Curane and Curene; but was always supposed to relate to the
+Sun, and Heaven. Hence the Greeks, who out of every obsolete term formed
+personages, supposed Cyrene to have been the daughter of the supreme Deity.
+[318]Κυρηνη, πολις Λιβυης, απο Κυρηνης της Ὑψεως. _The city Cyrene in Libya
+was denominated from Cyrene, the daughter of the most High_. There was a
+fountain here of great sanctity, which was in like manner denominated from
+the Sun. It was called [319]Κυρη πηγη, which terms are equivalent to
+Kur-Ain, and Achurain of the Amonians, and signify the fountain of the Sun.
+Pliny proves, that this was the purport of the terms, when he describes
+this part of the world. [320]Cyrenaïca, eadem Tripolitana regio,
+illustratur Hammonis oraculo--et _Fonte Solis._ The like account is to be
+found in Pomponius Mela[321]. Ammonis oraculum, fidei inclytæ; et fons,
+quem Solis [322]appellant. As Achor was a term, which related to the Sun;
+we find it often compounded with Ων, On, another name of that Deity; from
+whence was formed Acharon. This was the true name of the city in Palestine,
+called in Scripture, according to our version, [323]Ekron. It was
+denominated from Achor, the God of flies, worshipped also under the name of
+Baal-zebub with the same attribute. The Caphtorim brought the worship of
+this God from Egypt; where was a river called Acharon; so denominated from
+the Deity of the country. This river, and the rites practised in its
+vicinity, are mentioned in a beautiful fragment from some Sibylline poetry,
+but when, or by whom composed, is uncertain. The verses are taken notice of
+by Clemens Alexandrinus, and what is remarkable, are certainly quoted long
+before the completion of what is portended. However the purport may perhaps
+be looked upon rather as a menace, than a prophecy.
+
+  [324]Ισι, θεα, τριταλαινα, μενεις επι χευμασι Νειλου,
+  Μουνη, μαινας, αοιδος, επι ψαμαθοις Αχεροντος.
+
+The Deity was likewise called Achad, and Achon: and many cities and
+countries were hence [325]denominated. Acon in Palestine is said to have
+been so named in honour of Hercules, the chief Deity in those [326]parts.
+
+I have mentioned, that Ham, styled also Cham, was looked up to as the Sun,
+and worshipped by his posterity. Hence both his images and priests were
+styled Chamin: and many princes assumed this title, just as they did that
+of Orus, and Arez. His posterity esteemed themselves of the Solar race, by
+way of eminence: and the great founder of the Persic Monarchy was styled
+Achamin, rendered by the Greeks Αχαιμενης, Achæmenes: and all of his family
+afterwards had the title of Αχαιμενιοι, and Αχαιμενιδαι, from the same
+pretensions. They all of them universally esteemed themselves the children
+of the Sun; though they were likewise so called from their worship. Hence
+Lutatius Placidus in his Scholia upon Statius interprets the word
+Achæmenidæ by [327]Solis Cultores. This may serve to authenticate my
+etymology, and shew, that the term is derived from Cham, the Sun: but the
+purport of it was generally more limited, and the title confined to the
+royal race of the Persians, who were looked upon as the offspring of the
+Sun. The Cuthites of Ethiopia Africana had the same high opinion of
+themselves: hence Calasiris in Heliodorus invokes the Sun as his great
+ancestor. [328]Επικεκλησθω μαρτυς ὁ Γεναρχης ἡμων Ἡλιος· and Chariclea in
+another place makes use of a like invocation: [329]Ἡλιε, Γεναρχα προγονων
+ἡμων. _O, Sun, the great source of my ancestry_. The Amonians, who settled
+at Rhodes, styled themselves Ἡλιαδαι, _the Solar [330]race_. Those who
+settled upon the Padus did the [331]same. Hyde mentions a people in
+Diarbeker, called [332]Chamsi; and says, that the meaning of the word is
+Solares; and the same in purport as Shemsi and Shamsi of the Arabians.
+
+The term Υκ, of which I have been treating, was obsolete, and scarce known
+in the times when Greece most flourished: yet some traces of it may be
+found, though strangely perverted from its original meaning. For the
+writers of this nation, not knowing the purport of the words, which they
+found in their antient hymns, changed them to something similar in sound;
+and thus retained them with a degree of religious, but blind reverence. I
+have shewn, that of El-Uc they formed Λυκος, Lucus, which was acknowledged
+to be the name of the Sun: of El-Uc-Aon, Lycaon: of El-Uc-Or, Lycorus, and
+Lycoreus:
+
+  [333]Η κιθαριν, η τοξα Λυκωρεος εντεα Φοιβου.
+
+So from Uc-Ait, another title of the God, they formed Hecatus, and a
+feminine, Hecate. Hence Nicander speaks of Apollo by this title:
+
+  [334]Εζομενος τριποδεσσι παρα Κλαριοις Ἑκατοιο.
+
+And Herophile the Sibyl of the same Deity:
+
+  [335]Μοιραν εχουσ' Ἑκατῳ της τοτ' Ανακτοριης.
+
+The only person who seems knowingly to have retained this word, and to have
+used it out of composition, is [336]Homer. He had been in Egypt; and was an
+admirer of the theology of that nation. He adhered to antient [337]terms
+with a degree of enthusiasm; and introduced them at all hazards, though he
+many times did not know their meaning. This word, among others, he has
+preserved; and he makes use of it adverbially in its proper sense, when he
+describes any body superlatively great, and excellent. Thus he speaks of
+Calchas as far superior to every body else in prophetic knowledge, and
+styles him οχ' αριστος:
+
+  [338]Καλχας Θεστοριδης οιωνοπολων οχ' αριστος,
+  Ὁς ῃδη τα τ' εοντα, τα τ' εσσομενα, προ τ' εοντα.
+
+So on the Trojan side Helenus is spoken of in the same light:
+
+  [339]Πριαμιδης Ἑλενος οιωνοπολων οχ' αριστος.
+
+So [340]Φωκηων οχ' αριστον, [341]Αιτωλων οχ' αριστος, and
+[342]Τυχιος--Σκυτοτομων οχ' αριστος.
+
+In these and in all other instances of this term occurring in Homer, it is
+observable, that it is always in the same acceptation, and uniformly
+precedes the same word, αριστος. It is indeed to be found in the poetry
+ascribed to [343]Orpheus: but as those verses are manifestly imitations of
+Homer, we must not look upon it as a current term of the times, when that
+poetry was composed: nor was it ever, I believe, in common use, not even in
+the age of Homer. It was an Amonian term, joined inseparably with another
+borrowed from the same people. For αριστος was from Egypt, and Chaldea.
+Indeed, most of the irregular degrees of comparison are from that quarter;
+being derived from the Sun, the great Deity of the Pagan world, and from
+his titles and properties. Both αρειων and αριστος were from αρης, the Arez
+of the east. From Bel, and Baaltis, came βελτιων, and βελτιστος: αμεινων is
+an inflection from Amon. From the God Aloeus came λωιος, λωιτερος, and
+λωιστος: from κερεν changed to κερας, κερατος, were formed κρεσσων,
+κρεισσων, κρατερος, and κρατιστος.
+
+PHI.
+
+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 worshipped as the Sun, and styled El, and Or. Hence these oracles
+are in consequence called Amphi, Omphi, Alphi, Elphi, Urphi, Orphi. It is
+made to signify, in the book of [344]Genesis, the voice, or command of
+Pharaoh. From Phi, in this acceptation, came φημι, φημη, φημυς, φασκω,
+φατις, fama, fari,--ita farier infit. I imagine that the term Pharaoh
+itself is compounded of Phi-Ourah, Vox Ori, sive Dei. It was no unusual
+thing among the antients to call the words of their prince the voice of
+God. Josephus informs us, that it signified a king: [345]Ὁ Φαραων παρ'
+Αιγυπτιοις βασιλεα σημαινει: and Ouro in the Copto-Arabic Onomasticon is
+said to signify the same: but I should think, that this was only a
+secondary acceptation 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. 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 some miles distance. It sunk at
+Phiale, and rose again at [346]Paneas. Pliny speaks of a place of this sort
+at [347]Memphis, called Phiala; and, as he imagines, from its figure: but
+it was undoubtedly a covert aquæduct, 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. [348]Phialam appellari
+fontem ejus, mergique in cuniculos ipsum amnem. There was also a fountain
+of this name at [349]Constantinople. Sometimes it occurs without the
+aspirate, as in Pella, a city of Palestine, named, undoubtedly, from its
+fountains: for Pliny calls it Pellam aquis [350]divitem.
+
+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 [351]Phinon, and Phænon.
+Epiphanius mentions [352]Φανησια μεταλλα, or the mines of Hanes; to which
+Meletius, a bishop of the Thebaïs, was condemned.
+
+AI.
+
+Ai, and Aia, signifies a district or province; and, as most provinces in
+Egypt were insular, it is often taken for an island. In other parts it was
+of much the same purport as αια of the Greeks, and betokened any
+[353]region or country. It was from hence that so many places have been
+represented by the Greeks as plurals, and are found to terminate in _ai_;
+such as Athenai, Thebai, Pherai, Patrai, Amyclai, Therapnai, Clazomenai,
+Celænai. There are others in _eia_; as Chæroneia, Coroneia, Eleia. In
+others it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia,
+Æthiopia, Scythia, Cænia, Icaria. It is likewise found expressed by a
+single letter, and still subjoined to the proper name: hence we meet with
+Ætna, Arbela, Larissa, Roma, Himera, Hemera, Nusa, Nyssa, Patara, Arena,
+[354]Cabasa, and the like. We may from hence prove, and from innumerable
+other instances, that among the people of the east, as well as among other
+nations, the word in regimine was often final. Thus the land of Ion was
+termed Ionia; that of Babylon, Babylonia; from Assur came Assyria; from
+Ind, India; from Lud, Ludia; in all which the region is specified by the
+termination. To say Lydia tellus, Assyria tellus, is in reality
+[355]redundant. In the name of Egypt this term preceded, that country being
+styled Ai-Gupt, Αιγυπτος, the land of the Gupti, called afterwards Cupti,
+and Copti.
+
+COMMON NAMES RELATING TO PLACES.
+
+As to the common names, which are found combined with additional terms, in
+order to denote the nature and situation of places; they are, for the most
+part, similar to those in the antient Chaldaic, and admit of little
+variation.
+
+Air is a city; often expressed Ar, and Ara. Hence Arachosia, Arachotus,
+Aracynthus, Arambis, Aramatha (Ar-Ham-aith), Archile, Arzilla, Arthedon:
+all which were cities, or else regions denominated from them.
+
+Kir, Caer, Kiriath, are words of the like purport. We read in the
+Scriptures of Kiriath Sepher, Kiriath Arba, Kiriath Jearim. It was in some
+parts pronounced Kirtha, and Cartha. Melicartus, the Hercules of the
+Phenicians and Cretans, was, properly, Melech-Carta, the Deity of the
+place. The city of Tigranes, in Armenia, was called Tigranocerta. One name
+of Carthage was Καρχηδων, from Car-Chadon, the same as Adon. It was also
+called Carthada, from Cartha-Ada, the city of the queen or Goddess, who was
+by the Romans supposed to be Juno, but was, properly, the Amonian Elisa.
+Caer, among many antient nations, signified a city, or fortress; as we may
+learn from the places called Carteia, Carnaim, Caronium, Caroura, Carambis.
+Among the Britons were, of old, places exactly analogous; such as
+Caerlisle, Caerdiff, Caerphilly, Caernarvon, and Caeruriah in Cornwall.
+
+Kir and Caer are the same term, differently expressed. In Scripture we meet
+with Kir Haresh, and Kir-Hareseth. Isaiah. c. 16. v. 7. and v. 11. and Kir
+Moab, c. 15. v. 1. and Kir Heres, of the same purport as Kir Haresh, is
+mentioned by Jeremiah, c. 48. v. 31. Upon the Euphrates was Cercusium and
+Carchemish. In Cyprus was Kironia, rendered Κερωνια by [356]Ptolemy; whose
+true name was Kir-On, the city of the Sun; where was a temple to Our-Ain,
+styled Urania. Kir-On was often rendered Cironis, Coronis; and the Deity
+Coronus and [357]Cronus. By these means the place was substituted for the
+Deity, and made an object of worship. Of this abuse I shall often speak.
+Artemis was, properly, a city, Ar-Themis, the same as Thamuz of Egypt. What
+was called Artemis, and Artemisium, was in some places reversed, and
+expressed by Kir subjoined: hence Themiscir, and Themiscura in Pontus.
+
+Col, Cal, Calah, Calach, signify properly an eminence, like the Collis of
+the Romans; but are often used for a fortress so situated. We sometimes
+meet with a place styled absolute Calah: but the term is generally used in
+composition, as Cala Nechus, Cala-Anac, Cala-Chan, Cala-On, Cala-Es,
+Cala-Ait, Cala-Ur, Cala-Ope, Cala-Ham, Cala-Amon, Cala-Adon: whence came
+the names of people and places styled [358]Callinicus, Calachene,
+[359]Colonæ, Cales, Calathe, Calistæ, Calathusa, Calauria, Coloriua,
+Caliope, Calama, Calamos, [360]Calamon, Calymna, Calydnus, Calycadnus; all
+which were places in Phrygia, Bithynia, Assyria, Libya, denominated from
+their situation and worship.
+
+Comah is used for a wall; but seems to be sometimes taken for those sacred
+inclosures wherein they had their Puratheia; and particularly for the
+sacred mount which stood in those inclosures. From Comah came the Greek
+χωμα, a round hill or mound of earth; called also Taph and ταφος; and
+thence often mistaken for a tomb: but it was originally a high altar.
+
+By Gib is meant a hill. Gibeon was the hill of the Sun; said to be famous
+for its springs. Gibethon is a compound of Gib-Ethon, or Ath-On, titles of
+the same Deity. Nadab, the son of Jeroboam, was slain by Baasha, at
+Gibethon, of the [361]Philistines.
+
+Har and Hor signify a mountain; ορος of the Greeks.
+
+Tin seems to have signified a sacred place, for sacrifice; a kind of high
+altar. The Greeks generally expressed it, in composition, Τις· hence we
+read of Opheltis, Altis, Baaltis, Abantis, Absyrtis. It was in use among
+the antient Hetrurians and other nations: hence came the terms Aventinus,
+Palatinus, [362]Numantinus, &c. It seems to be the same as Tan in the east,
+which occurs continually in composition, as in Indos-tan, Mogolis-tan,
+Pharsis-tan, Chusis-tan.
+
+Tor is a hill or tower. Many places in Greece had it in their composition;
+such as Torone, Torete, Toreate: also in Hetrurïa, Torchonium. Turzon, in
+Africa, was a tower of the [363]Sun. It was sometimes expressed Tar; hence
+Tarcunia, Taracena, Tarracon in Spain, Tarne (Tar-ain) which gave name to a
+fountain in Lydia; Taron (Tar-On) in Mauritania. Towers of old were either
+Prutaneia, or light-houses, and were styled Tor-Is: whence came the Turris
+of the Romans. Sometimes these terms were reversed, and the tower was
+called Astur. Such a one was near some hot streams, at no great distance
+from Cicero's Villa. It is thus described by Plutarch: Αστυρα--χωριον
+παραλιον Κικερωνος. The river, too, was called Astura. There was also a
+place of this name opposite to the island Lesbos, undoubtedly denominated
+from the like circumstances in its situation; as may be learned from
+Pausanias, who had seen it. Ὑδωρ δε απο πηγων ανερχομενον μελαν ιδων οιδα
+εν Αστυροις· ταδε Αστυρα απαντικρυ εστι Λεσβου· λουτρα εστι θερμα εν τῳ
+Αταρνει καλουμενῳ.
+
+Caph, Cap, and Cephas, signify a rock; and also any promontory or headland.
+As temples used to be built upon eminences of this sort; we find this word
+often compounded with the titles of the Deity there worshipped, as Caph-El,
+Caph-El-On, Caph-Aur, Caph-Arez, Caph-Is, Caph-Is-Ain, Caph-Ait; whence
+came Cephale, Cephalonia, Caphareus, Capisa, Cephisus, Capissene, Cephene,
+Caphyatæ, Capatiani. In Iberia was a wonderful edifice upon the river
+Bœtis, mentioned by Strabo, and called Turris Capionis. It was a Pharos,
+dedicated, as all such buildings were, to the Sun: hence it was named
+Cap-Eon, Petra Solis. It seems to have been a marvellous structure. Places
+of this sort, which had towers upon them, were called Caphtor. Such an one
+was in Egypt, or in its [364]vicinity; whence the Caphtorim had their name.
+It was probably near [365]Pelusium, which they quitted very early for the
+land of Canaan.
+
+Diu sometimes, but sparingly, occurs for an island; and is generally by the
+Greeks changed to Dia, Δια. The purport of it may be proved from its being
+uniformly adapted to the same object. The Scholiast upon Theocritus takes
+notice that the island Naxos was called Dia: [366]Διαν την νυν καλουμενην
+Ναξον; and he adds, πολλαι δε και ἑτεραι εισι νησοι Διαι καλουμεναι, ἡτε
+προ της Κρητης--και ἡ περι Μηλον, και ἡ περι Αμοργον, και ἡ της Κεω
+χεῤῥονησος, και ἡ Πελοποννησου. All these were islands, or peninsula
+regions.
+
+BETH.
+
+Beth is a house or temple; as in [367]Beth-El, Beth-Dagon, Beth-Shemesh,
+Beth-Oron, or Beth-Or-On, &c. &c. It is sometimes subjoined, as in
+Phar-beth, and Elisa-beth; the latter of which is the house of [368]Elisa,
+the same as Elusa of Idume, and Eleusa of Egypt. Beth was in different
+countries expressed Bat, Bad, Abad. Hence we meet at this day with
+Pharsabad, Astrabad, Amenabad, Moustafabad, Iahenabad in Persia, India, and
+other parts of the east. Balbec in Syria is supposed to be the same as
+Balbeth, the temple of Bal, or the Sun. _There are_, says [369]Dr. Pocock,
+_many cities in Syria, that retain their antient names. Of this Balbeck, or
+rather Balbeit, is an instance; which signifies the house or temple of
+Baal_. Gulielmus Tyrius, so called from being bishop of Tyre, who wrote of
+the Holy war, alludes to Baalbec, under the name of [370]Balbeth. He lived
+in the eleventh century, and died anno 1127. According to Iablonsky, Bec
+and Beth are of the same meaning. Atarbec in Egypt is the temple of Atar or
+Athar; called Atarbechis by [371]Herodotus. The same is Athyr-bet, and
+styled Athribites (Αθρειβιτης) by [372]Strabo. The inner recess of a temple
+is by Phavorinus and Hesychius called Βαιτης, Βετης, Βετις, similar to בית
+אש among the Chaldeans. It was the crypta or sacred place, where of old the
+everlasting fire was preserved. Hesychius observes, Βετης, το αποκρυφον
+μερος του Ἱερου. Bet-Is signifies the place of fire.
+
+It is said of Horapollo by Suidas, that he was a native of Phainubuth in
+Egypt, belonging to the nome of Panopolis: Ὡραπολλων Φαινυβυθεως κωμης του
+Πανοπολιτου Νομου. Phainubuth is only Phainabeth varied, and signifies the
+place sacred to Phanes; which was one of the most antient titles of the
+Deity in Egypt. So Pharbeth was an abbreviation of Pharabeth, or the house
+of Pharaoh.
+
+GAU, expressed CAU, CA, and CO.
+
+Gau likewise is a term which signifies a house; as we learn from Plutarch.
+The great and decisive battle between Alexander and Darius is generally
+said to have been fought at Arbela. But we are assured by this writer, that
+it was decided at Gaugamela[373]. He says, that Gau signified in the
+language of the country a house: and that the purport of the word Gaugamela
+was the house of a camel. This name, it seems, was given to the town on
+account of a tribute exacted for the maintenance of a camel, which had
+saved the life of some king, when he fled from battle: and the reason why
+the victory of Alexander was adjudged to Arbela, arose from its being more
+famous than the other place: for Gaugamela was not of sufficient repute:
+therefore the honour of this victory was given to Arbela, though it was
+according to some five hundred, according to others six hundred stadia[374]
+from the field of battle. I have not now time, nor is it to my purpose, to
+enter into a thorough discussion of this point: I will only mention it as
+my opinion, that Arbela and Gaugamela were the same place. The king alluded
+to is said by [375]Strabo to have been Darius the son of Hystaspes. But is
+it credible, that so great a prince, who had horses of the famous breed of
+Nysa, as well as those of Persis and Arabia, the most fleet of their kind,
+should be so circumstanced in battle, as to be forced to mount a camel,
+that could scarce move six miles in an hour: and this at a time when the
+greatest dispatch was necessary? This author gives a different reason for
+the place being thus denominated. He says, that it was allotted for the
+maintenance of a camel, which used to bring the king's provisions from
+Scythia, but was tired and failed upon the road. I know not which of the
+two circumstances in this short detail is most exceptionable; a king of
+Persia's provisions being brought to Babylon, or Sushan from Scythia; or a
+tired camel having such a pension. The truth is this: the Grecians
+misinterpreted the name, and then forged these legendary stories to support
+their [376]mistake. Had they understood the term, they would have been
+consistent in their history. Gau, and, as it was at times expressed, Cau,
+certainly signifies a house, or temple: also a cave, or hollow; near which
+the temple of the Deity was founded. For the Amonians erected most of their
+sacred edifices near caverns, and deep openings of the earth. Gaugamela was
+not the house of a camel, as Plutarch and Strabo would persuade us,
+notwithstanding the stories alleged in support of the notion: but it was
+the house and temple of Cam-El, the Deity of the country. Arbela was a
+place sacred to Bel, called Arbel, אור בל of the Chaldeans. It was the same
+as Beth Arbel of [377]Hosea: and Gaugamela is of the same purport, relating
+to the same God under different titles. The Grecians were grossly ignorant
+in respect to foreign events, as Strabo repeatedly confesses: and other
+writers do not scruple to own it. Lysimachus had been an attendant upon
+Alexander during the whole series of his conquests in Asia: there had been
+nothing of moment transacted, in the success of which he had not partaken.
+Yet even in his days, when he was king of Thrace, the accounts of those
+great actions had been so misrepresented, that when a history of them was
+read in his presence, they seemed quite new to him. It is all very fine,
+says the prince; but where was I when all this happened? There was a series
+of events exhibited, with which the person most interested was least
+acquainted. We may then well imagine, that there existed in the time of
+Plutarch many mistakes, both in respect to the geography of countries very
+remote, and to the [378]language of nations, with whom the Romans were
+little acquainted. The great battle, of which we have been speaking, was
+confessedly fought at Gaugamela. Ptolemy Ceraunus, who was present, averred
+it: as did Aristobulus: and it has been recorded by Plutarch and others. It
+is also adjudged to Arbela by persons of equal credit: and it must
+certainly have been really there transacted: for notwithstanding the
+palliating excuse of Plutarch, it is utterly incredible in respect to so
+great a victory, that the scene of action should be determined by this
+place, if it were sixty, or, as some say, seventy miles out of the way. But
+in reality it was at no such distance. Diodorus Siculus says, that
+Alexander immediately after the victory attacked Arbela, and took it: and
+found in it many evidences of its being a place of consequence. [379]Θαψας
+τους τετελευτηκοτας επεβαλε τοις Αρβηλοις, και πολλην μεν ἑυρεν αφθονιαν
+της τροφης, ουκ ολιγον δε κοσμον, και γαζαν βαρβαρικην, αργυριου δε ταλαντα
+δισχιλια. The battle was fought so near the city, that Alexander was afraid
+of some contagion from the dead bodies of the enemy, which lay close by it
+in great abundance.
+
+I have mentioned, that Gaugamela was the temple of Cham-El, or Cham-Il.
+This was a title of the Deity brought from Chaldea to Egypt; and from
+thence to Greece, Hetruria, and other regions. The Greeks, out of different
+titles, and combinations, formed various Deities; and then invented
+different degrees of relation, which they supposed to have subsisted
+between them. According to Acusilaus Cham-Il was the Son of Vulcan, and
+Cabeira. [380]Ακουσιλαος δε ὁ Αργειος εκ Καβειρης και Ἡφαιστου Καμιλον
+λεγει. He was, by others, rendered Camillus, whose attendants were the
+Camilli; and he was esteemed the same as Hermes of Egypt. [381]Statius
+Tullianus de vocabulis rerum libro primo ait dixisse Callimachum, Tuscos
+Camillum appellare Mercurium, &c. Romani quoque pueros et puellas nobiles
+et investes Camillos et Camillas appellant, Flaminicarum et Flaminum
+præministros. Servius speaks to the same purpose. [382]Mercurius Hetruscâ
+linguâ Camillus dicitur. The reason of the attendants being also called
+Camilli was in consequence of a custom among the antients of conferring
+generally upon the priests the title of the Deity whom they served. The
+Camilli were commonly young persons of good family, as we learn from
+Plutarch, and were to be found in the temples of Jupiter, or Zeus: for Zeus
+and Hermes were originally the same: [383]Και τον ὑπηρετουντα τῳ Ἱερῳ του
+Διος αμφιθαλη παιδα λεγεσθαι Καμιλλον, ᾡς και τον Ἑρμην· ὁυτως ενιοι των
+Ἑλληνων Καμιλλον απο της διακονιας προσηγορευον. He mentions
+Ἑρμην--Καμιλλον απο της διακονιας, and supposes that Camillus had the name
+of Hermes from the similarity of his office, which was waiting upon the
+Gods. But the Chaldeans and Egyptians, from whom these titles were
+borrowed, esteemed Hermes as the chief Deity, the same as Zeus, Bel, and
+Adon. They knew nothing of Mercurius pedissequus, nor Hermes the lacky.
+They styled their chief God Cam-Il, or Camillus, and his priests had the
+same title. He did not borrow it from them; but they received it from him.
+The name is sometimes expressed Camulus: and the Amonians, who travelled
+westward, brought his rites and worship into the western parts of Europe:
+hence there are inscriptions to be found inscribed [384]Camulo Sancto
+Fortissimo. He was sometimes taken for Mars: as we may learn from an
+inscription in Gruter:
+
+[385] MARTI CAMULO
+Ob Salutem Tiberi Claud. Cæs. Cives Remi
+posuerunt.
+
+Such is the history of this Deity; whose worship was better known in the
+more early ages; and whose temple was styled Gau-Camel, by the Greeks
+rendered Gaugamela. I make no doubt but that Arbela was the same place: for
+places had as many names as the Deity worshipped had titles. Arbela was
+probably the city, and Gaugamela the [386]temple; both sacred to the same
+Deity, under different names.
+
+It is remarkable that Syncellus, speaking of Venephres, King of Egypt,
+says, that he built the pyramids of [387]Co-Chone; which are the principal
+pyramids of that country. Eusebius before him had taken notice of the same
+history: [388]Ουενεφρης, εφ' ὁυ ὁ λιμος κατεσχε την χωραν, ὁς και τας
+Πυραμιδας περι Κοχωνην ηγειρεν. _Venephres was a prince, in whose time
+happened a famine in the land of Egypt. He was the same, who built the
+Pyramids about Cochone_. Now Co-Chone, analogous to Beth-El, Beth-Shan,
+Beth-Dagon, signifies the temple of the Deity; the house of the great king,
+or ruler: for such is the purport of Con, and Conah. Hercules, the chief
+Deity of Tyre, and who was also highly reverenced in Egypt, was Styled Con.
+[389]Τον Ἡρακλην φησι κατα την Αιγυπτιων διαλεκτον Κωνα λεγεσθαι. From
+hence we find, that it was a sacred Egyptian title. According to some
+readings the place is expressed Cocome; which is of the same purport.
+Co-Chome, the same as Cau-Come, signifies the house of Chom, or the Sun;
+and seems to betray the purpose for which the chief pyramid was erected:
+for it was undoubtedly nothing else but a monument to the Deity, whose name
+it bore. According to [390] Herodotus the great pyramid was built by
+Cheops; whom others called Chaops. But Chaops is a similar compound; being
+made up of the terms Cha-Ops, and signifies οικος Πυθωνος, domus Opis
+Serpentis. It was the name of the pyramid, which was erected to the Sun,
+the Ophite Deity of Egypt, worshipped under the symbol of a serpent.
+Analogous to Cau-Come in Egypt was a place in Ethiopia, called [391]Cuscha:
+doubtless so named from Chus, the great ancestor from whom the Ethiopians
+were descended.
+
+The Sun was styled by the Amonians, among other titles, Zan; as I have
+before shewn: and he was worshipped under this denomination all over Syria
+and Mesopotamia; especially at Emesa, Edessa, and Heliopolis. One region
+was named Gauzanitis, from a city Gauzan, the Gosan of the [392]Scriptures.
+Strabo calls it [393]Χαζηνη, Cha-Zene, and places it near Adiabene. Gauzan,
+or Go-zan, is literally the house of the Sun. I once thought that the land
+of Goshen, in Egypt, was of the same purport as Cushan; and have so
+mentioned it in a former [394]treatise. So far is true: the land of Goshen
+was the land of Cushan, and possessed by the sons of Chus: but the two
+terms are not of the same meaning. Goshen, or Goshan, like Gauzan in
+Mesopotamia, signifies the temple of the Sun: hence it was as a city,
+rendered by the Greeks Heliopolis. Artapanus, as we learn from Eusebius,
+expresses it Caisan, Καισαν. Go-Shan, Gau Zan, Caisan, Cazena, all denote a
+place sacred to the Sun; and are such variations in rendering the same
+term, as must be expected in an interval of fifteen hundred years, and from
+different transcribers. This luminary was also called Abor, the parent of
+light; and his temple Cha-Abor, and Cho-Abor, contracted Chabor and Chobar.
+Of this name both a city and river were to be found in Gauzanitis; as well
+as in Susiana, and other parts: for rivers often took their names from some
+temple, or city, by which they ran. The temple at Dodona was, of old,
+called Cha-On, or house of the Sun; as we may infer from the country having
+the name of Chaonia; for Chaonia is the land of Chaon. The priests and
+inhabitants were called [395]Chaones, from their place of worship: and the
+former had also the name[396] of Selli, which signifies the priests of the
+Sun. In Arcadia, near the eruption of the river Erasinus, was a mountain,
+clothed with beautiful trees, and sacred to Dionusus. This, also, was
+called [397]Chaon, _the place of the Sun_; and was, undoubtedly, so named
+from the antient worship; for Dionusus was, of old, esteemed the same as
+Osiris, the Sun. There was also a place called [398]Chaon in Media and
+Syria; Chaonitis in Mesopotamia: and in all these places the same worship
+prevailed. So Caballis, the city of the Solymi, was named from Ca-bal, the
+place of the god Bal, or Baal. It is mentioned by Strabo. In like manner
+Caballion, in Gallia Narbonensis, is a compound of Ca-Abelion, a well known
+Deity, whose name is made up of titles of the Sun. The priests of this
+place were styled [399]Salies; the region was called Χαουαρα; undoubtedly
+from Cha-Our (אור), some temple of Ur, erected by the Amonians, who here
+settled. Canoubis in Egypt was a compound of Ca-Noubis; Cabasa, in the same
+country, Ca-Basa; called by many Besa, the Beseth of the Scriptures, a
+Goddess well known in Egypt. She had a temple in Canaan, called [400]Beth
+Besa. Cuamon, near Esdraelon, is a compound of Cu-Amon, the place or house
+of Amon: [401]ἑως του Κυαμωνος. There was a temple in Attica called
+Cuamites; and a personage denominated from it. The history of the place,
+and the rites, in time grew obsolete; and Pausanias supposes that the name
+was given from Κυαμος, Cuamos, a bean. [402]Σαφες δε ουδεν εχω λεγειν, ειτε
+πρωτος Κυαμους εσπειρεν ὁυτος. _I have not authority for the supposition,
+but it seems probable that this temple was erected to the memory of some
+person who first sowed beans_. And here it is proper to take notice of a
+circumstance of which I must continually put the reader in mind, as it is
+of great consequence towards decyphering the mythology of antient times.
+The Grecians often mistook the place of worship for the Deity worshipped:
+so that the names of many Gods are, in reality, the names of temples where
+they were adored. Artemis was Ar-Temis, the city of Themis, or Thamis; the
+Thamuz of Sidon and Egypt. This the Greeks expressed Αρτεμις; and made it
+the name of a Goddess. Kir-On was the city and temple of the Sun, in Cyprus
+and other places. They changed this to Kironus, which they contracted
+Cronus; and out of it made a particular God. From Cha-Opis they formed a
+king Cheops; from Cayster, the same as Ca Aster, they fancied a hero,
+Caystrius; from Cu-Bela, Cybele; from Cu-Baba, Cybebe. Cerberus, the dog of
+hell, was denominated from Kir-Abor; as I shall hereafter [403]shew.
+
+I have mentioned Caucon, or Caucone, in Egypt: there was a place of the
+same name in Greece. It was, originally, sacred to the Sun; and the priests
+and inhabitants were called Cancones. Instead of Con, which signifies the
+great Lord, the Greeks substituted a hero [404]Caucon, who was supposed to
+have first introduced those Orgies practised by the Messenians. It was,
+properly, a temple of the Sun; and there was another of the same name in
+Bithynia, and from thence the country was called Cauconia. I shall
+hereafter treat at large of Cuthite colonies, which went abroad and settled
+in different parts. One of the first operations when they came on shore was
+to build temples, and to found cities, in memory of their principal
+ancestors, who, in process of time, were worshipped as Deities. A colony of
+this people settled at Colchis, which they called Cutaia[405], from the
+head of their family, styled both Chus and Cuth. We may infer, that they
+built a temple which was called Ca-Cuta; and from which the region was also
+denominated: for it is certain that it has that name at this [406]day.
+Cocutus, which we render Cocytus, was undoubtedly a temple in Egypt. It
+gave name to a stream, on which it stood; and which was also called the
+Charonian branch of the Nile, and the river Acheron. It was a foul canal,
+near the place of Sepulture, opposite to Memphis, and not far from Cochone.
+Cocutus was the temple of Cutus, or Cuth; for he was so called by many of
+his posterity. A temple of the same was to be found in Epirus, upon a river
+Cocutus. Here was also a river Acheron, and a lake Acherusia: for a colony
+from Egypt settled here; and the stream was of as foul a nature as that
+near Memphis. [407]Ῥει δε και Κωκυτος ὑδωρ ατερπεστατον.
+
+Juno is by Varro styled Covella. [408]Dies quinque te kalo, Juno Covella;
+Juno Covella, dies septem te kalo. Here, as in many instances, the place of
+worship is taken for the person, to whom the worship is directed. Covella
+is only a variation for Cou-El, or Co-El, the house or region of the Deity,
+and signifies heavenly. It is accordingly by Varro interpreted Urania,
+Ουρανια: whence Juno Covella must be rendered Cœlestis. From the
+substantive, Cou-El, the Romans formed Coel, heaven; in aftertimes
+expressed Coelus, and Cœlum. I say, in aftertimes: for they originally
+called it Co-el, and Co-il, and then contracted it to Cœl. Hence Ausonius
+in his Grammaticomastix mentions a passage to this purpose.
+
+Unde Rudinus ait Divôm domus altisonum Cœl: or as Ennius, to whom he
+alludes, has rendered it, according to the present MSS. altisonum
+[409]Coil. He sometimes subjoins the Latine termination:
+
+  Coilum prospexit stellis fulgentibus aptum.
+  Olim de Coilo laivum dedit inclytus signum.
+        Saturnus, quem Coilus genuit.
+  Unus erit, quem tu tollas in Coirila Coili
+  Templa.
+
+Cœlus in aftertimes was made a Deity: hence there are inscriptions
+dedicated [410]Cœlo Æterno. The antient Deity Celeus, mentioned by
+[411]Athenagoras, and said to have been worshipped at Athens, was the same
+as the above.
+
+Many places and regions, held sacred, and called Coel by the Amonians, were
+by the Greeks rendered κοιλα, cava. Hence we read of Κοιλη Λακεδαιμων,
+Κοιλε Ηλις, and the like. Syria was by them styled Κοιλη, the hollow: but
+the true name was Coëla, the heavenly or sacred. It was so denominated from
+the Cuthites, who settled there, on account of the religion established.
+Hence it was also named Shem, and Shama; which are terms of like purport,
+and signify divine, or heavenly. It is a name, which it retains at this
+day; as we are informed by [412]Abulfeda, and others. Elis Coela was the
+most sacred part of Greece; especially the regions of Olympia, Cauconia,
+and Azania. It was denominated Elis from Ηλ, Eel, the Sun: and what the
+Greeks rendered Κοιλη of old meant [413]heavenly. Hence Homer styleth it
+peculiarly [414]Ηλιδα διαν, _Elis the sacred_. As Coele Syria was styled
+Sham, and Sama; so we find places, which have a reference to this term, in
+Elis. A town of great antiquity was named [415]Samicon, which signifies
+Cœli Dominus. Here was also a temple of Poseidon Samius, surrounded with a
+grove of olives; and there were festivals observed, which were called
+Samia. There was likewise of old a city named Sama, or Samos: which Strabo
+imagines, might have been so named from its high situation: _for high
+places were called [416]Samia_. It certainly signifies in some degree high;
+but the true meaning of Sama was heavenly, similar to Sam, Sham, Shamem, of
+the eastern nations. Hence Same, Samos, Samothrace, Samacon, were
+denominated on account of their sanctity. Strabo supposes, that the city
+Samos in Elis was situated in the Samian plain: it therefore could not well
+have this name from its high situation. It is moreover inconsistent to
+suppose regions called κοιλα, or cava, to have been denominated from Sama,
+high. In short both terms have been mistaken: and Coilus in the original
+acceptation certainly signified heavenly: whence we read in Hesychius, as
+also in Suidas, Κοιολης, ὁ Ἱερευς. By which we learn, that by Coioles was
+meant a sacred or heavenly person; in other words, a priest of Cœlus. In
+Coioles there is but a small variation from the original term; which was a
+compound from Coi-El, or Co-El, the Cœlus of the Romans.
+
+Concerning the term Cœl in Ennius, [417]Janus Gulielmus takes notice, that
+this poet copied the Dorians in using abbreviations, and writing Cœl for
+Cœlus and Cœlum. But herein this learned person is mistaken. The Dorians
+were not so much to be blamed for their abbreviating, as the other Greeks
+were for their unnecessary terminations, and inflexions. The more simple
+the terms, the more antient and genuine we may for the most part esteem
+them: and in the language of the Dorians we may perceive more terms
+relative to the true mythology of the country, and those rendered more
+similar to the antient mode of expression, than are elsewhere to be found.
+We must, therefore, in all etymological inquiries, have recourse to the
+Doric manner of pronunciation, to obtain the truth. They came into Greece,
+or Hellotia, under the name of Adorians; and from their simplicity of
+manners, and from the little intercourse maintained with foreigners, they
+preserved much of their antient tongue. For this there may be another
+additional reason obtained from Herodotus; who tells us, that they were
+more immediately descended from the people of the [418]east. The antient
+hymns, sung in the Prutaneia all over Greece, were [419]Doric: so sacred
+was their dialect esteemed. Hence they cannot but afford great help in
+inquiries of this nature. What was by others styled Αθηνη, they expressed
+Αθανα: Cheops they rendered Chaops: Zeen, Zan: Χαζηνη, Χαζανα: Μην, Μαν:
+Menes, Manes: Orchenoi, Orchanoi: Neith, Naith: Ιηνισος, Ιανισος:
+Hephæstus, Hephastus: Caiete, Caiate: Demeter, Damater: all which will be
+found of great consequence in respect to etymology. And if they did not
+always admit of the terminations used by their neighbours: they by these
+means preserved many words in their primitive state: at least they were
+nearer to the originals. They seem to have retained the very term, of which
+I have been treating. It was by them styled Χαι, Cai; and signified a
+house, or cave: for the first houses in the infancy of the world are
+supposed to have been caves or grottos[420]. They expressed it Cai, Caia,
+Caias, similar to the cava, cavus, and cavea of the Romans. When these
+places were of a great depth, or extent, they were looked upon with a kind
+of religious horror. A cavern of this sort was at Lacedæmon, with a
+building over it; of which in aftertimes they made use to confine
+malefactors. It was called Καιαδης, or as the Spartans expressed it,
+Καιαδας, the house of death. [421]Καιαδας δεσμωτηριον--το παρα
+Λακεδαιμονιοις. Cai signified a cavern: Adas, which is subjoined, was the
+Deity, to whom it was sacred, esteemed the God of the infernal regions. He
+was by the Ionians, &c. expressed Ades, and Hades; and by other nations
+Ait, and Atis. Hence these caverns were also styled Καιετες, and Καιετοι.
+The author above quoted gives us the terms variously exhibited:
+[422]Καιετοι.--Ὁι απο των σεισμων ῥωχμοι Καιετοι λεγονται. Και Καιαδας το
+δεσμωτηριον εντευθεν, το παρα Λακεδαιμονιοις, σπηλαιον. Hesychius renders
+it in the plural, and as a neuter: καιατα, ορυγματα. Whether it be
+compounded Cai-Ait, Cai-Atis, or Cai-Ades, the purport is the same. The den
+of Cacus was properly a sacred cave, where Chus was worshipped, and the
+rites of fire were [423]practised. Cacus is the same name as Cuscha in
+Ethiopia, only reversed. The history of it was obsolete in the days of
+Virgil; yet some traces of it still remained.
+
+Strabo says that many people called these caves Κωοι. [424]Ενιοι κωους
+μαλλον τα τοιαυτα κοιλωματα λεγεσθαι φασιν. Hence he very truly explains a
+passage in Homer. The poet, speaking of Theseus, Dryas, Polyphemus, and
+other heroes of the Mythic age, mentions their encountering with the
+mountaineers of Thessaly, whom he styles φηρες ορεσχωοι:
+
+  [425]Καρτιστοι δη κεινοι επιχθονιων τραφεν ανδρων,
+  Καρτιστοι μεν εσαν, και καρτιστοις εμαχοντο
+  Φηρσιν ορεσχωοισι----
+
+Ορεσχωος signified a person, who lived in a mountain habitation; whose
+retreat was a house in a mountain. Co, and Coa, was the name of such house.
+Strabo says that this term is alluded to by Homer, when he styles Lacedæmon
+[426]Λακεδαιμονα κητωεσσαν, _for it was by many thought to have been so
+called on account of their caverns._ From hence we may fairly conclude,
+that κητωεσσα was a mistake, or at least a variation, for [427]καιεταεσσα,
+from Cai-Atis; and that Co, [428]Coa, Caia, were of the same purport.
+
+But this term does not relate merely to a cavern; but to temples founded
+near such places: oftentimes the cave itself was a temple. Caieta, in
+Italy, near Cuma, called by Diodorus Καιητη, was so denominated on this
+account. It was a cave in the rock, abounding with variety of subterranes,
+cut out into various apartments. These were, of old, inhabited by Amonian
+priests; for they settled in these parts very early. It seems to have been
+a wonderful work. [429]Ανεωγετ' εντευθεν σπηλαια ὑπερμεγεθη, κατοικιας
+μεγαλας, και πολυτελεις δεδεγμενα. _In these parts were large openings in
+the earth, exhibiting caverns of a great extent; which afforded very ample
+and superb apartments._ Diodorus informs us, that, what was in his time
+called Caiete, had been sometimes styled [430]Aiete: by which we may see,
+that it was a compound; and consisted of two or more terms; but these terms
+were not precisely applicable to the same object. Ai-Ete, or Ai-Ata, was
+the region of Ait, the Deity to whom it was sacred. Colchis had the same
+name; whence its king was called Aietes: and Egypt had the same, expressed
+by the Greeks [431]Αετια, Aetia. Aiete was the district: Caiete was the
+cave and temple in that district; where the Deity was worshipped.
+
+In Bœotia was a cavern, into which the river Cephisus descended, and was
+lost. It afterwards emerged from this gulf, and passed freely to the sea.
+The place of eruption was called An-choa, which signifies Fontis apertura.
+The later Greeks expressed it Anchoe[432]. Καλειται δ' ὁ τοπος Αγκοη· εστι
+δε λιμην ὁμωνυμος. The etymology, I flatter myself, is plain, and
+authenticated by the history of the place.
+
+From Cho, and Choa, was probably derived the word Χοϊκος, used by the
+apostle. [433]Ὁ πρωτος ανθρωπος εκ γης Χοϊκος· ὁ δευτερος ανθρωπος ὁ Κυριος
+εξ ουρανου. Ὁιος ὁ Χοϊκος, και τοιαυτοι ὁι Χοϊκοι. Hesychius observes,
+Χοϊκος, πηλινος, γηινος. From hence we may perceive, that by Cho was
+originally meant a house or temple in the earth. It was, as I have shewn,
+often expressed Gau, and Go; and made to signify any house. Some nations
+used it in a still more extended sense; and by it denoted a town or
+village, and any habitation at large. It is found in this acceptation among
+the antient Celtæ, and Germans, as we learn from Cluverius. [434]Apud ipsos
+Germanos ejusmodi pagorum vernaculum vocabulum fuit Gaw; et variantibus
+dialectis, găw, gew, gỏw, gow, hinc--Brisgaw, Wormesgaw, Zurichgow, Turgow,
+Nordgaw, Andegaw, Rhingaw, Hennegow, Westergow, Oostergow. The antient term
+Πυργος, Purgos, was properly Pur-Go; and signified a light-house, or temple
+of fire, from the Chaldaic Pur.
+
+PARTICLES.
+
+Together with the words above mentioned are to be found in composition the
+particles Al and Pi. Al, or El, for it is differently expressed in our
+characters, is still an Arabian prefix; but not absolutely confined to that
+country, though more frequently there to be found. The Sun, אור, was called
+Uchor by the people of Egypt and Cyrene, which the Greeks expressed Αχωρ,
+Achor. He was worshipped with the same title in Arabia, and called Al
+Achor. [435]Georgius Monachus, describing the idolatry which prevailed in
+that country before the introduction of the present religion, mentions the
+idol Alachar. Many nations have both expletives and demonstratives
+analogous to the particle above. The pronoun Ille of the Romans is somewhat
+similar; as are the terms Le and La of the French; as well as Il and El in
+other languages. It is in composition so like to Ηλ, the name of Ἡλιος, the
+Sun, that it is not always easy to distinguish one from the other.
+
+The article Pi was in use among the antient Egyptians and Cuthites, as well
+as other nations in the east. The natives of India were at all times
+worshippers of the Sun; and used to call themselves by some of his titles.
+Porus, with whom Alexander engaged upon the Indus, was named from the chief
+object of his worship, אור, Pi-Or, and P'Or; rendered by the Greeks Πωρος,
+Porus. Pacorus the Parthian was of the same etymology, being a compound of
+P'Achorus, the Achor of Egypt: as was also the [436]city Pacoria in
+Mesopotamia, mentioned by Ptolemy. Even the Grecian πυρ was of Egyptian or
+Chaldaïc original, and of the same composition (P'Ur) as the words above;
+for [437]Plato informs us that πυρ, ὑδωρ, κυνες, were esteemed terms of
+foreign importation. After the race of the Egyptian kings was extinct, and
+that country came under the dominion of the Grecians, the natives still
+continued to make use of this prefix; as did other [438]nations which were
+incorporated with them. They adapted it not only to words in their own
+language, but to those of other countries of which they treated. Hence
+there is often to be found in their writings, [439]Πιζευς, Πιμαρτυρ,
+Πιμαθητης, πισωμα, πιλαος, Pidux, Picurator, Pitribunus; also names of
+persons occur with this prefix; such as Piterus, Piturio, Pionius the
+martyr; also Pior, Piammon, Piambo; who are all mentioned by ecclesiastical
+[440]writers as natives of that country. This article is sometimes
+expressed Pa; as in the name of Pachomius, an abbot in Egypt, mentioned by
+[441]Gennadius. A priest named Paapis is to be found in the Excerpta from
+Antonius [442]Diogenes in Photius. There were particular rites, styled
+Pamylia Sacra, from [443]Pamyles, an antient Egyptian Deity. We may infer
+from Hesychius that they were very obscene: Πααμυλης, Αιγυπτιος Θεος
+Πριαπωδης. Hades, and Pi-Ades, was a common title of the Sun: and the
+latter, in early times, was current in Greece; where I hope to give ample
+testimony of the Amonians settling. He was termed Melech Pi-Adon, and Anac
+Pi-Adon: but the Greeks out of Pi-Adon formed Παιδων: for it is
+inconceivable how very ignorant they were in respect to their antient
+theology. Hence we read of παιδων Λητους, παιδων Ζηνος, παιδων Απολλωνος;
+and legends of παιδων αθανατων; and of παιδων; who were mere foundlings;
+whose fathers could never be ascertained, though divine honours were paid
+to the children. This often puzzled the mythologists, who could not account
+for this spurious race. Plutarch makes it one of his inquiries to sift out,
+[444]Τις ὁ Παιδων ταφος παρα Χαλκιδευσι; Pausanias mentions, [445]Αμφιλυκου
+παιδων βωμος: and, in another place, [446]Βωμοι δε Θεον τε ονομαζομενων
+αγνωστων, και Ἡρωων, και ΠΑΙΔΩΝ του Θησεος, και Φαληρου. From this mistake
+arose so many boy-deities; among whom were even Jupiter and Dionusus:
+[447]Αυτον τον Δια, και τον Διονυσον Παιδας, και νεους, ἡ θεολογια καλει.
+_According to the theology of the Greeks, even Jupiter and Dionusus are
+styled boys, and young persons._ One of the most remarkable passages to
+this purpose is to be found in the antiquary above quoted; who takes notice
+of a certain mysterious rite performed by the natives of Amphissa, in
+Phocis. The particular Gods, to whom it was performed, were styled Ανακτες
+παιδες. [448]Αγουσι δε και τελετην ὁι Αμφισσεις των Ανακτων καλουμενων
+Παιδων. Ὁιτινες δε Θεων εισιν ὁι Ανακτες Παιδες, ου κατα τ' αυτα εστιν
+ειρημενον. _The people of Amphissa perform a ceremony in honour of persons
+styled Anactes Paides, or Royal Boys: but who these Anactes Paides were, is
+matter of great uncertainty_. In short, the author could not tell; nor
+could the priests afford him any satisfactory information. There are many
+instances in Pausanias of this nature; where divine honours are paid to the
+unknown children of fathers equally unknown.
+
+Herodotus tells us, that, when he discoursed with the priests of Thebes
+about the kings who had reigned in Egypt, they described them to him under
+three denominations, of Gods, of heroes, and of men. The last succeeded to
+those above, and were mere mortals. The manner of succession is mentioned
+in the following words: [449]Πιρωμιν εκ Πιρωμιος γεγονεναι--και ουτε ες
+θεον, ουτε ες Ἡρωα αναδησαν αυτους (ὁι Αιγυπτιοι). There are many strange
+and contradictory opinions about this [450]passage; which, if I do not
+deceive myself, is very plain; and the purport of it this: _After the
+fabulous accounts, there had been an uninterrupted succession of Piromis
+after Piromis: and the Egyptians referred none of these to the dynasties of
+either the Gods or Heroes, who were supposed to have first possessed the
+country_. From hence I think it is manifest that Pi-romis signifies _a
+man_. Herodotus, indeed, says, that the meaning of it was καλος καγαθος, _a
+person of a fair and honourable character_: and so it might be taken by
+implication; as we say of a native of our own country, that he is a true
+and staunch [451]Englishman: but the precise meaning is plain from the
+context; and Piromis certainly meant _a man_. It has this signification in
+the Coptic: and, in the [452]Prodromus Copticus of Kircher, Πιρωμι, Piromi,
+is _a man_; and seems to imply a native. Pirem Racot is an Alexandrine; or,
+more properly, a native of Racotis, called Raschid, and Rosetta. Pirem Romi
+are [453]Romans.
+
+By means of this prefix we may be led to understand what is meant by Paraia
+in the account given by Philo from Sanchoniathon: who says, that Cronus had
+three sons in the region of Paraia: [454]Εγεννηθησαν δε και εν Παραιᾳ Κρονῳ
+τρεις παιδες. Paraia is a variation of P'Ur-aia; and means literally the
+land of Ur in Chaldea; the region from whence antient writers began the
+history of mankind. A crocodile by the Egyptians was among other names
+called [455]Σουχος: and the name is retained in the Coptic, where it is
+expressed [456]Pi-Souchi.
+
+This prefix is sometimes expressed with an aspirate, Phi: and as that word
+signifies a mouth, and in a more extensive signification, speech and
+language, it sometimes may cause a little uncertainty about the meaning.
+However, in most places it is sufficiently plain. Phaethon, a much mistaken
+personage, was an antient title of the Sun, a compound of Phi-Ath-On.
+Bacchus was called Phi-Anac by the Mysians, rendered by the poets
+[457]Phanac and Phanaces. Hanes was a title of the same Deity, equally
+reverenced of old, and compounded Ph' Hanes. It signified the fountain of
+light: and from it was derived Phanes of Egypt: also φαινω, φανεις,
+φανερος: and from Ph'ain On, Fanum. In short, these particles occur
+continually in words, which relate to religious rites, and the antient
+adoration of fire. They are generally joined to Ur, by which that element
+is denoted. From P'Ur Tor came Prætor and Prætorium, among the Romans: from
+P'Ur-Aith, Purathi and Puratheia among the Asiatics. From P'Ur-tan,
+πρυτανεις, and πρυτανεια among the Greeks of Hellas: in which Prutaneia
+there were of old sacred hearths, and a perpetual fire. The antient name of
+Latian Jupiter was P'ur, by length of time changed to Puer. He was the
+Deity of fire; and his ministers were styled Pueri: and because many of
+them were handsome youths selected for that office, Puer came at length to
+signify any young person. Some of the Romans would explain this title away,
+as if it referred to Jupiter's childhood: but the history of the place will
+shew that it had no such relation. It was a proper name, and retained
+particularly among the people of Præneste. They had undoubtedly been
+addicted to the rites of fire; for their city was said to have been built
+by Cæculus, the son of Vulcan, who was found in the midst of fire:
+
+  [458] Vulcano genitum pecora inter agrestia Regem,
+  Inventumque focis.
+
+They called their chief God Pur: and dealt particularly in divination by
+lots, termed of old _Purim_. Cicero takes notice of this custom of
+divination at Præneste; and describes the manner, as well as the place: but
+gives into the common mistake, that the Purim related to Jupiter's
+childhood. He says, that the place, where the process was carried on, was a
+sacred inclosure, [459]is est hodie locus septus, religiose propter Jovis
+_Pueri_, qui lactens cum Junone in gremio _Fortunæ_ mammam appetens,
+castissime colitur a Matribus. This manner of divination was of Chaldaïc
+original, and brought from Babylonia to Præneste. It is mentioned in
+Esther, c. 3. v. 7. They cast Pur before Haman, that he might know the
+success of his purposes against the Jews. _Wherefore they call these days
+Purim after the name of Pur_[460]. c. 9. v. 26. The same lots of divination
+being used at Præneste was the occasion of the God being called Jupiter
+Pur. This in aftertimes was changed to Puer: whence we find inscriptions,
+which mention him under that name; and at the same time take notice of the
+custom, which prevailed in his temple. Inscriptions Jovi Puero, and Fortunæ
+Primigeniæ Jovis [461]Pueri are to be found in Gruter. One is very
+particular.
+
+
+[462]Fortunæ Primigeniæ Jovis Pueri D.D.
+Ex _SORTE_ compos factus
+Nothus Ruficanæ
+L. P. Plotilla.
+
+That this word Puer was originally Pur may be proved from a well known
+passage in Lucretius:
+
+  [463]Puri sæpe lacum propter ac dolia curva
+  Somno devincti credunt se attollere vestem.
+
+Many instances, were it necessary, might be brought to this purpose. It was
+a name originally given to the priests of the Deity who were named from the
+Chaldaic אור, Ur: and by the antient Latines were called P'uri. At Præneste
+the name was particularly kept up on account of this divination by
+[464]lots. These by the Amonians were styled Purim, being attended with
+ceremonies by fire; and supposed to be effected through the influence of
+the Deity. Præneste seems to be a compound of Puren Esta, the lots of Esta,
+the Deity of fire.
+
+These are terms, which seem continually to occur in the antient Amonian
+history: out of these most names are compounded; and into these they are
+easily resolvable. There are some few more, which might perhaps be very
+properly introduced: but I am unwilling to trespass too far, especially as
+they may be easily taken notice of in the course of this work. I could wish
+that my learned readers would afford me so far credit, as to defer passing
+a general sentence, till they have perused the whole: for much light will
+accrue; and fresh evidence be accumulated in the course of our procedure. A
+history of the rites and religion, in which these terms are contained, will
+be given; also of the times, when they were introduced; and of the people,
+by whom they were diffused so widely. Many positions, which may appear
+doubtful, when they are first premised, will, I hope, be abundantly proved,
+before we come to the close. In respect to the etymologies, which I have
+already offered and considered, I have all along annexed the histories of
+the persons and places spoken of, in order to ascertain my opinion
+concerning them. But the chief proof, as I have before said, will result
+from the whole; from an uniform series of evidence, supported by a fair and
+uninterrupted analogy.
+
+       *       *       *       *       *
+
+
+OF
+
+ETYMOLOGY,
+
+AS IT HAS BEEN TOO GENERALLY HANDLED.
+
+  Αλλα θεοι των μεν μανιην απετρεψατε γλωσσης,
+  Εκ δ' ὁσιων στοματων καθαρην οχετευσατε πηγην.
+  Και σε, πολυμνηστη, λευκωλενε παρθενε, μουσα,
+  Αντομαι, ὡν θεμις εστιν εφημεριοισιν ακουειν.
+  Πεμπε παρ' ευσεβιης ελαουσ' ευηνιον ἁρμα.----EMPEDOCLES.
+
+It may appear invidious to call to account men of learning, who have gone
+before me in inquiries of this nature, and to point out defects in their
+writings: but it is a task which I must, in some degree, take in hand, as
+the best writers have, in my opinion, failed fundamentally in these
+researches. Many, in the wantonness of their fancy, have yielded to the
+most idle surmises; and this to a degree of licentiousness, for which no
+learning nor ingenuity can atone. It is therefore so far from being
+injurious, that it appears absolutely necessary to point out the path they
+took, and the nature of their failure; and this, that their authority may
+not give a sanction to their mistakes; but, on the contrary, if my method
+should appear more plausible, or more certain, that the superiority may be
+seen upon comparing; and be proved from the contrast.
+
+The Grecians were so prepossessed with a notion of their own excellence and
+antiquity, that they supposed every antient tradition to have proceeded
+from themselves. Hence their mythology is founded upon the grossest
+mistakes: as all extraneous history, and every foreign term, is supposed by
+them to have been of Grecian original. Many of their learned writers had
+been abroad; and knew how idle the pretensions of their countrymen were.
+Plato in particular saw the fallacy of their claim, he confesses it more
+than once: yet in this article nobody was more infatuated. His Cratylus is
+made up of a most absurd system of etymology. [465]Herodotus expressly
+says, that the Gods of Greece came in great measure from Egypt. Yet
+Socrates is by Plato in this treatise made to derive Artemis from το
+αρτεμες, integritas: Poseidon from ποσι δεσμον, fetters to the feet: Hestia
+from ουσια, substance and essence: Demeter, from διδουσα ὡς μητηρ,
+distributing as a mother: Pallas from παλλειν, to vibrate, or dance: Ares,
+Mars, from αῤῥεν, masculum, et virile: and the word Theos, God, undoubtedly
+the Theuth of Egypt, from θεειν, to run[466]. Innumerable derivations of
+this nature are to be found in Aristotle, Plato, [467]Heraclides Ponticus,
+and other Greek writers. There is a maxim laid down by the scholiast upon
+Dionysius; which I shall have occasion often to mention. [468]Ει βαρβαρον
+το ονομα, ου χρη ζητειν Ἑλληνικην ετυμολογιαν αυτου. _If the term be
+foreign, it is idle to have recourse to Greece for a solution_. It is a
+plain and golden rule, posterior in time to the writers above, which,
+however, common sense might have led them to have anticipated, and
+followed: but it was not in their nature. The person who gave the advice
+was a Greek, and could not for his life abide by it. It is true, that
+Socrates is made to say something very like the above. [469]Εννοω γαρ, ὁτι
+πολλα ὁι Ἑλληνες ονοματα, αλλως τε και ὁι ὑπο τοις Βαρβαροις οικουντες,
+παρα των Βαρβαρων ειληφασι--ει τις ζητοι ταυτα κατα την Ἑλληνικην φωνην, ὡς
+εοικοτως κειται, αλλα μη κατ' εκεινην, εξ ἡς το ονομα τυγχανει ον, οισθα
+ὁτι αποροι αν. _I am very sensible that the Grecians in general, and
+especially those who are subjects to foreigners, have received into their
+language many exotic terms: if any person should be led to seek for their
+analogy or meaning in the Greek tongue, and not in the language from whence
+they proceeded, he would be grievously puzzled_. Who would think, when
+Plato attributed to Socrates this knowledge, that he would make him
+continually act in contradiction to it? Or that other [470]writers, when
+this plain truth was acknowledged, should deviate so shamefully? that we
+should in after times be told, that Tarsus, the antient city in Cilicia,
+was denominated from ταρτος, a foot: that the river Nile signified νε ιλυς:
+and that Gader in Spain was Γης δειρα.
+
+The antients, in all their etymologies, were guided solely by the ear: in
+this they have been implicitly copied by the moderns. Inquire of Heinsius,
+whence Thebes, that antient city in upper Egypt, was named; and he will
+tell you from תבא, Teba, [471]stetit: or ask the good bishop Cumberland why
+Nineve was so called? and he will answer, from Schindler, that it was a
+compound of [472]Nin-Nau, נין נוה, _a son inhabited_. But is it credible,
+or indeed possible, for these cities to have been named from terms so
+vague, casual, and indeterminate; which seem to have so little relation to
+the places to which they are appropriated, or to any places at all? The
+history of the Chaldeans is of great consequence; and one would be glad to
+know their original. They are properly called Chasdim; and are, very
+justly, thought to have been the first constituted nation upon earth. It is
+said of the patriarch Abraham, that he came from the city Ur of the
+Chasdim. Whence had they their name? The learned Hyde will [473]answer,
+that it was from Chesed, their ancestor. Who was Chesed? He was the fourth
+son of Nahor, who lived in Aram, the upper region of Mesopotamia. Is it
+said in history that he was the father of this people? There is no mention
+made of it. Is it said that he was ever in Chaldea? No. Is there the least
+reason to think that he had any acquaintance with that country? We have no
+grounds to suppose it. Is there any reason to think that this people,
+mentioned repeatedly as prior to him by ages, were in reality constituted
+after him? None. What, then, has induced writers to suppose that he was the
+father of this people? Because Chesed and Chasdim have a remote similitude
+in sound. And is this the whole? Absolutely all that is or can be alleged
+for this notion. And as the Chasdim are mentioned some ages before the
+birth of Chesed, some would have the passage to be introduced
+proleptically; others suppose it an interpolation, and would strike it out
+of the sacred text: so far does whim get the better of judgment, that even
+the written word is not safe. The whole history of Chesed is this: About
+fifty years after the patriarch Abraham had left his brother Nahor at Haran
+in Aramea, he received intelligence that Nahor had in that interval been
+blessed with children. [474]_It was told Abraham, behold Milcah, she also
+hath borne children to thy brother Nahor; Huz, Buz, Kemuel, and Chesed:_ of
+these Chesed was the fourth. There occurs not a word more concerning him.
+
+It is moreover to be observed, that these etymologists differ greatly from
+one another in their conceptions; so that an unexperienced reader knows not
+whom to follow. Some deduce all from the Hebrew; others call in to their
+assistance the Arabic and the Coptic, or whatever tongue or dialect makes
+most for their purpose. The author of the Universal History, speaking of
+the Moabitish Idol Chemosh, tells us, [475]_that many make it come from the
+verb משש, mashash, to feel: but Dr. Hyde derives it from the Arabic,
+Khamûsh, which signifies gnats, (though in the particular dialect of the
+tribe Hodail) supposing it to have been an astronomical talisman in the
+figure of a gnat:--and Le Clerc, who takes this idol for the Sun, from
+Comosha, a root, in the same tongue, signifying to be swift._ There is the
+same variety of sentiment about Silenus, the companion of Bacchus.
+[476]Bochart derives his name from Silan, שילן, and supposes him to have
+been the same as Shiloh, the Messias. Sandford makes him to be Balaam, the
+false prophet. [477]Huetius maintains that he was assuredly Moses. It is
+not uncommon to find even in the same writer great uncertainty: we have
+sometimes two, sometimes three, etymologies presented together of the same
+word: two out of the three must be groundless, and the third not a whit
+better: otherwise, the author would have given it the preference, and set
+the other two aside. An example to this purpose we have in the etymology of
+Ramesses, as it is explained in the [478]Hebrew Onomasticum. Ramesses,
+tonitruum vel exprobratio tineæ; aut malum delens sive dissolvens; vel
+contractionem dissolvens, aut confractus a tineâ--civitas in extremis
+finibus Ægypti. A similar interpretation is given of Berodach, a king of
+Babylon. Berodach: creans contritionem, vel electio interitus, aut filius
+interitus, vel vaporis tui; sive frumentum; vel puritas nubis, vel vaporis
+tui. Rex Babyloniæ.
+
+It must be acknowledged of Bochart, that the system upon which he has
+proceeded is the most plausible of any; and he has shewn infinite ingenuity
+and learning. He every where tries to support his etymologies by some
+history of the place concerning which he treats. But the misfortune is,
+that the names of places which seem to be original, and of high antiquity,
+are too often deduced by him from circumstances of later date; from events
+in after ages. The histories to which he appeals were probably not known
+when the country, or island, received its name. He likewise allows himself
+a great latitude in forming his derivations: for, to make his terms accord,
+he has recourse, not only to the Phenician language, which he supposes to
+have been a dialect of the Hebrew; but to the Arabian, Chaldaic, and
+Syriac, according as his occasions require. It happens to him often to make
+use of a verb for a radix, which has many variations and different
+significations: but, at this rate, we may form a similitude between terms
+the most dissimilar. For, take a word in any language, which admits of many
+inflexions and variations, and, after we have made it undergo all its
+evolutions, it will be hard if it does not in some degree approximate. But,
+to say the truth, he many times does not seem to arrive even at this: for,
+after he has analysed the premises with great labour, we often find the
+supposed resemblance too vague and remote to be admitted; and the whole is
+effected with a great strain and force upon history before he brings
+matters to a seeming coincidence. The Cyclops are by the best writers
+placed in Sicily, near Mount [479]Ætna, in the country of the Leontini,
+called of old Xuthia; but Bochart removes them to the south-west point of
+the island. This he supposes to have been called Lelub, Λιλυβαιον, from
+being opposite to Libya; and, as the promontory was so named, it is, he
+thinks, probable that the sea below was styled Chec Lelub, or Sinus Lebub:
+and, as the Cyclops lived hereabouts, they were from hence denominated
+Chec-lelub, and Chec-lub, out of which the Greeks formed [480]Κυκλωπες. He
+derives the Siculi first from [481]seclul, perfection; and afterwards from
+אשכול, Escol, pronounced, according to the Syriac, Sigol, a bunch of
+grapes. He deduces the Sicani from שכן, Sacan[482], near, because they were
+near their next neighbours; in other words, on account of their being next
+to the Pœni. Sicani, qui Siculorum Pœnis proximi. But, according to the
+best accounts, the Sicani were the most antient people of any in these
+parts. They settled in Sicily before the foundation of Carthage; and could
+not have been named from any such vicinity. In short, Bochart, in most of
+his derivations, refers to circumstances too general; which might be
+adapted to one place as well as to another. He looks upon the names of
+places, and of people, rather as by-names, and chance appellations, than
+original marks of distinction; and supposes them to have been founded upon
+some subsequent history. Whereas they were, most of them, original terms of
+high antiquity, imported and assumed by the people themselves, and not
+imposed by others.
+
+How very casual and indeterminate the references were by which this learned
+man was induced to form his etymologies, let the reader judge from the
+samples below. These were taken, for the most part, from his accounts of
+the Grecian islands; not industriously picked out; but as they casually
+presented themselves upon turning over the book. He derives [483]Delos from
+דהל, Dahal timor. [484]Cynthus, from חנט, Chanat, in lucem edere.
+[485]Naxos, from nicsa, sacrificium; or else from nicsa, opes. [486]Gyarus,
+from acbar, softened to acuar, a mouse; for the island was once infested
+with mice. [487]Pontus, in Asia Minor, from בטנא, botno, a pistachio nut.
+[488]Icaria, from icar, pastures: but he adds, tamen alia etymologia
+occurrit, quam huic præfero אי כורי, Icaure, sive insula piscium.
+[489]Chalcis, in Eubea, from Chelca, divisio. [490]Seriphus, from resiph,
+and resipho, lapidibus stratum. [491]Patmos, from בטמוס, batmos,
+terebinthus; for trees of this sort, he says, grew in the Cyclades. But
+Patmos was not one of the Cyclades: it was an Asiatic island, at a
+considerable distance. [492]Tenedos is deduced from Tin Edom, red earth:
+for there were potters in the island, and the earth was probably red.
+[493]Cythnus, from katnuth, parvitas; or else from גובנא, gubna, or guphno,
+cheese; because the next island was famous for that commodity: Ut ut enim
+Cythnius caseus proprie non dicatur, qui e Cythno non est, tamen receptâ
+καταχρησει Cythnius dici potuit caseus a vicinâ Ceo. He supposes Egypt to
+have been denominated from [494]Mazor, an artificial fortress; and the
+reason he gives, is, because it was naturally secure. Whatever may have
+been the purport of the term, Mizraim was a very antient and original name,
+and could have no reference to these after-considerations. The author of
+the Onomasticum, therefore, differs from him, and has tried to mend the
+matter. He allows that the people, and country, were denominated from
+Mazor, but in a different acceptation: from Mazor, which signified, the
+double pressure of a mother on each side[495], pressionem matris geminam,
+i. e. ab utrâque parte. Upon which the learned Michaelis observes--[496]quo
+etymo vix aliud veri dissimilius fingi potest.
+
+In the theology of the Greeks are many antient terms, which learned men
+have tried to analyse, and define. But they seem to have failed here too by
+proceeding upon those fallacious principles, of which I have above
+complained. In short, they seldom go deep enough in their inquiries; nor
+consider the true character of the personage, which they would decypher. It
+is said of the God Vulcan, that he was the same as Tubalcain, mentioned
+Genesis. c. 4. v. 22: and it is a notion followed by many writers: and
+among others by Gale. [497]_First as to the name_ (says this learned man)
+_Vossius_, de Idolat. l. 1. c. 36, _shews us, that Vulcanus is the same as
+Tubalcainus, only by a wonted, and easy mutation of B into V, and casting
+away a syllable_. And he afterwards affects to prove from Diodorus Siculus,
+that the art and office of Vulcan exactly corresponded to the character of
+Tubalcain, [498]_who was an instructor of every artificer in brass and
+iron_. Upon the same principles Philo Biblius speaking of Chrusor, a person
+of great antiquity, who first built a ship, and navigated the seas; who
+also first taught husbandry, and hunting, supposes him to have been Vulcan;
+because it is farther said of him, [499]that he first manufactured iron.
+From this partial resemblance to Vulcan or Hephastus, Bochart is induced to
+derive his name from כרש אור, Chores Ur, an artificer in [500]fire. These
+learned men do not consider, that though the name, to which they refer, be
+antient, and oriental, yet the character, and attributes, are comparatively
+modern, having been introduced from another quarter. Vulcan the blacksmith,
+who was the master of the Cyclops, and forged iron in Mount Ætna, was a
+character familiar to the Greeks, and Romans. But this Deity among the
+Egyptians, and Babylonians, had nothing similar to this description. They
+esteemed Vulcan as the chief of the Gods the same as the Sun: and his name
+is a sacred title, compounded of Baal-Cahen, Belus sanctus, vel Princeps;
+equivalent to Orus, or Osiris. If the name were of a different original,
+yet it would be idle to seek for an etymology founded on later conceptions,
+and deduced from properties not originally inherent in the personage.
+According to [501]Hermapion he was looked upon as the source of all
+divinity, and in consequence of it the inscription upon the portal of the
+temple at Heliopolis was Ἡφαιστῳ τῳ Θεων Πατρι. _To Vulcan the Father of
+the Gods_. In short, they who first appropriated the name of Vulcan to
+their Deity, had no notion of his being an artificer in brass or iron: or
+an artificer in any degree. Hence we must be cautious in forming ideas of
+the antient theology of nations from the current notions of the Greeks, and
+Romans; and more especially from the descriptions of their poets.
+Polytheism, originally vile, and unwarrantable, was rendered ten times more
+base by coming through their hands. To instance in one particular: among
+all the dæmon herd what one is there of a form, and character, so odious,
+and contemptible as Priapus? an obscure ill-formed Deity, who was ridiculed
+and dishonoured by his very votaries. His hideous figure was made use of
+only as a bugbear to frighten children; and to drive the birds from fruit
+trees; with whose filth he was generally besmeared. Yet this contemptible
+God, this scarecrow in a garden, was held in high repute at Lampsacus, and
+esteemed the same as [502]Dionusus. He was likewise by the Egyptians
+reverenced as the principal God; no other than the Chaldaic [503]Aur, the
+same as Orus and Apis: whose rites were particularly solemn. It was from
+hence that he had his name: for Priapus of Greece is only a compound of
+Peor-Apis among the Egyptians. He was sometimes styled Peor singly; also
+Baal Peor; the same with whose rites the Israelites are so often
+[504]upbraided. His temples likewise are mentioned, which are styled Beth
+Peor. In short, this wretched divinity of the Romans was looked upon by
+others as the soul of the world: the first principle, which brought all
+things into light, and being. [505]Πριηπος ὁ κοσμος, η ὁ προεστως αυτου
+Λογος. The author of the Orphic hymns styles him [506]Πρωτογονον--γενεσιν
+μακαρων, θνητων τ' ανθρωπων. _The first born of the world, from whom all
+the immortals, and mortals were descended_. This is a character, which will
+hereafter be found to agree well with Dionusus. Phurnutus supposes Priapus
+to have been the same as Pan, the shepherd God: who was equally degraded,
+and misrepresented on one hand, and as highly reverenced on the other.
+[507]Ισως δ' αν ὁυτος και ὁ Πριηπος ειη, καθ' ὁν προεισιν εις φως τα παντα·
+των αρχαιων δ' εισι Δαιμονων. _Probably Pan is no other than the God
+Priapus, by whose means all things were brought into light. They are both
+Deities of high [508]antiquity_. Yet the one was degraded to a filthy
+monster; and of the other they made a scarecrow.
+
+       *       *       *       *       *
+
+
+DISSERTATION
+
+UPON THE
+
+HELLADIAN
+
+AND OTHER
+
+GRECIAN WRITERS.
+
+Ενθα πυλαι νυκτος τε, και ηματος, εισι κελευθων.----PARMENIDES.
+
+It may be proper to take some previous notice of those writers, to whose
+assistance we must particularly have recourse; and whose evidence may be
+most depended upon, in disquisitions of this nature. All knowledge of
+Gentile antiquity must be derived to us through the hands of the Grecians:
+and there is not of them a single writer, to whom we may not be indebted
+for some advantage. The Helladians, however, from whom we might expect most
+light, are to be admitted with the greatest caution. They were a bigotted
+people, highly prejudiced in their own favour; and so devoted to idle
+tradition, that no arguments could wean them from their folly. Hence the
+surest resources are from Greeks of other countries. Among the Poets,
+Lycophron, Callimachus, and Apollonius Rhodius are principally to be
+esteemed. The last of these was a native of Egypt; and the other two lived
+there, and have continual allusions to the antiquities of that country.
+Homer likewise abounds with a deal of mysterious lore, borrowed from the
+antient Amonian theology; with which his commentators have been often
+embarrassed. To these may be added such Greek writers of later date, who
+were either not born in Hellas, or were not so deeply tinctured with the
+vanity of that country. Much light may be also obtained from those learned
+men, by whom the Scholia were written, which are annexed to the works of
+the Poets above-mentioned. Nonnus too, who wrote the Dionysiaca, is not to
+be neglected. He was a native of Panopolis in Egypt, [509]Εκ της Πανος της
+Αιγυπτου γεγενημενος; and had opportunity of collecting many antient
+traditions, and fragments of mysterious history, which never were known in
+Greece. To these may be added Porphyry, Proclus, and Jamblichus, who
+professedly treat of Egyptian learning. The Isis and Osiris of Plutarch may
+be admitted with proper circumspection. It may be said, that the whole is
+still an enigma: and I must confess that it is: but we receive it more
+copiously exemplified; and more clearly defined; and it must necessarily be
+more genuine, by being nearer the fountain head: so that by comparing, and
+adjusting the various parts, we are more likely to arrive at a solution of
+the hidden purport. But the great resource of all is to be found among the
+later antiquaries and historians. Many of these are writers of high rank;
+particularly Diodorus, Strabo, and Pausanias, on the Gentile part: and of
+the fathers, Theophilus, Tatianus Athenagoras, Clemens, Origenes, Eusebius,
+Theodoretus, Syncellus; and the compiler of the Fasti Siculi, otherwise
+called Chronicon Paschale. Most of these were either of Egypt or Asia. They
+had a real taste for antiquity; and lived at a time when some insight could
+be obtained: for till the Roman Empire was fully established, and every
+province in a state of tranquillity, little light could be procured from
+those countries, whence the mythology of Greece was derived. The native
+Helladians were very limited in their knowledge. They had taken in the
+gross whatever was handed down by tradition; and assumed to themselves
+every history, which was imported. They moreover held every nation but
+their own as barbarous; so that their insuperable vanity rendered it
+impossible for them to make any great advances in historical knowledge. But
+the writers whom I just now mentioned, either had not these prejudices; or
+lived at a time when they were greatly subsided. They condescended to quote
+innumerable authors, and some of great antiquity; to whom the pride of
+Greece would never have appealed. I had once much talk upon this subject
+with a learned friend, since lost to the world, who could ill brook that
+Herodotus, Thucydides, Xenophon, should be discarded for Clemens, Origen,
+or Eusebius; and that Lysias and Demosthenes should give way to Libanius
+and Aristides. The name of Tzetzes, or Eustathius, he could not bear. To
+all which I repeatedly made answer; that it was by no means my intention to
+set aside any of the writers, he mentioned: whose merits, as far as they
+extended, I held in great veneration. On the contrary, I should have
+recourse to their assistance, as far as it would carry me: But I must at
+the same time take upon me to weigh those merits; and see wherein they
+consisted; and to what degree they were to be trusted. The Helladians were
+much to be admired for the smoothness of their periods, and a happy
+collocation of their terms. They shewed a great propriety of diction; and a
+beautiful arrangement of their ideas: and the whole was attended with a
+rhythm, and harmony, no where else to be found. But they were at the same
+time under violent prejudices: and the subject matter of which they
+treated, was in general so brief, and limited, that very little could be
+obtained from it towards the history of other countries, or a knowledge of
+antient times. Even in respect to their own affairs, whatever light had
+been derived to them, was so perverted, and came through so dim a medium,
+that it is difficult to make use of it to any determinate and salutary
+purpose. Yet the beauty of their composition has been attended with
+wonderful [510]influence. Many have been so far captivated by this magic,
+as to give an implicit credence to all that has been transmitted; and to
+sacrifice their judgment to the pleasures of the fancy.
+
+It may be said, that the writers, to whom I chiefly appeal, are, in great
+measure, dry and artless, without any grace and ornament to recommend them.
+They were likewise posterior to the Helladians; consequently farther
+removed from the times of which they treat. To the first objection I
+answer, that the most dry and artless historians are, in general, the most
+authentic. They who colour and embellish, have the least regard for the
+truth. In respect to priority, it is a specious claim; but attended with no
+validity. When a gradual darkness has been overspreading the world, it
+requires as much time to emerge from the cloud, as there passed when we
+were sinking into it: so that they who come later may enjoy a greater
+portion of light, than those who preceded them by ages. Besides, it is to
+be considered, that the writers, to whom I chiefly appeal, lived in parts
+of the world which gave them great advantages. The whole theology of Greece
+was derived from the east. We cannot therefore but in reason suppose, that
+Clemens of Alexandria, Eusebius of Cæsarea, Tatianus of Assyria, Lucianus
+of Samosata, Cyril of Jerusalem, Porphyry of Syria, Proclus of Lycia, Philo
+of Biblus, Strabo of Amasa, Pausanias of Cappadocia, Eratosthenes of
+Cyrene, must know more upon this subject than any native Helladian. The
+like may be said of Diodorus, Josephus, Cedrenus, Syncellus, Zonaras,
+Eustathius: and numberless more. These had the archives of antient
+[511]temples, to which they could apply: and had traditions more genuine
+than ever reached Greece. And though they were posterior themselves, they
+appeal to authors far prior to any Helladians: and their works are crowded
+with extracts from the most curious and the most antient [512]histories.
+Such were the writings of Sanchoniathon, Berosus, Nicholaus Damascenus,
+Mocus, Mnaseas, Hieronymus Ægyptius, Apion, Manethon: from whom Abydenus,
+Apollodorus, Asclepiades, Artapanus, Philastrius, borrowed largely. We are
+beholden to Clemens[513], and Eusebius, for many evidences from writers,
+long since lost; even Eustathius and Tzetzes have resources, which are now
+no more.
+
+It must be after all confessed, that those, who preceded, had many
+opportunities of information, had they been willing to have been informed.
+It is said, both of Pythagoras and Solon, that they resided for some time
+in Egypt: where the former was instructed by a Son-chen, or priest of the
+Sun. But I could never hear of any great good that was the consequence of
+his travels. Thus much is certain; that whatever knowledge he may have
+picked up in other parts, he got nothing from the Grecians. They, who
+pretended most to wisdom, were the most destitute of the blessing.
+[514]Αλλα παρ αλλοις συλλεξαμενος, μονον παρα των σοφων Ἑλληνων εχειν
+ουδεν, πενιᾳ σοφιας και αποριᾳ συνοικουντων. And as their theology was
+before very obscure, he drew over it a mysterious veil to make it tenfold
+darker. The chief of the intelligence transmitted by Solon from Egypt
+contained a satire upon his own country. He was told by an antient
+[515]priest, that the Grecians were children in science: that they were
+utterly ignorant of the mythology of other nations; and did not understand
+their own. Eudoxus likewise and Plato were in Egypt; and are said to have
+resided there some time: yet very few things of moment have been
+transmitted by them. Plato had great opportunities of rectifying the
+history and mythology of Greece: but after all his advantages he is accused
+of trifling shamefully, and addicting himself to fable. [516]Πλατων δε, ὁ
+δοκων των Ἑλληνων σοφωτατος γεγενησθαι, εις ποσην φλυαριαν εχωρησεν. Yet
+all the rites of the Helladians, as well as their Gods and Heroes, were
+imported from the [517]east: and chiefly from [518]Egypt, though they were
+unwilling to allow it. Length of time had greatly impaired their true
+history; and their prejudices would not suffer them to retrieve it. I
+should therefore think it by no means improper to premise a short account
+of this wonderful people, in order to shew whence this obscurity arose;
+which at last prevailed so far, that they, in great measure, lost sight of
+their origin, and were involved in mystery and fable.
+
+The first inhabitants of the country, called afterwards Hellas, were the
+sons of Javan; who seem to have degenerated very early, and to have become
+truly barbarous. Hence the best historians of Greece confess, that their
+ancestors were not the first inhabitants; but that it was before their
+arrival in the possession of a people, whom they style [519]Βαρβαροι, or
+Barbarians. The Helladians were colonies of another family: and introduced
+themselves somewhat later. They were of the race which I term Amonian; and
+came from Egypt and Syria: but originally from Babylonia. They came under
+various titles, all taken from the religion, which they professed. Of these
+titles I shall have occasion to treat at large; and of the imaginary
+leaders, by whom they were supposed to have been conducted.
+
+As soon as the Amonians were settled, and incorporated with the natives, a
+long interval of darkness ensued. The very union produced a new language:
+at least the antient Amonian became by degrees so modified, and changed,
+that the terms of science, and worship, were no longer understood. Hence
+the titles of their Gods were misapplied: and the whole of their theology
+grew more and more corrupted; so that very few traces of the original were
+to be discovered. In short, almost every term was misconstrued, and abused.
+This[520] æra of darkness was of long duration: at last the Asiatic Greeks
+began to bestir themselves. They had a greater correspondence than the
+Helladians: and they were led to exert their talents from examples in
+Syria, Egypt, and other countries. The specimens, which they exhibited of
+their genius were amazing: and have been justly esteemed a standard for
+elegance and nature. The Athenians were greatly affected with these
+examples. They awoke, as it were, out of a long and deep sleep; and, as if
+they had been in the training of science for ages, their first efforts
+bordered upon perfection. In the space of a century, out of one little
+confined district, were produced a group of worthies, who at all times have
+been the wonder of the world: so that we may apply to the nation in general
+what was spoken of the school of a philosopher: cujus ex ludo, tanquam ex
+Equo Trojano, meri Principes exierunt. But this happy display of parts did
+not remedy the evil of which I have complained. They did not retrieve any
+lost annals, nor were any efforts made to dispel the cloud in which they
+were involved. There had been, as I have represented, a long interval;
+during which there must have happened great occurrences: but few of them
+had been transmitted to posterity; and those handed down by tradition, and
+mixed with inconsistency and fable. It is said that letters were brought
+into Greece very early, by [521]Cadmus. Let us for a while grant it; and
+inquire what was the progress. They had the use of them so far as to put an
+inscription on the pediment of a temple, or upon a pillar; or to scrawl a
+man's name upon a tile or an oyster-shell, when they wanted to banish or
+poison him. Such scanty knowledge, and so base materials, go but a little
+way towards science. What history was there of Corinth, or of Sparta? What
+annals were there of Argos, or Messena; of Elis, or the cities of Achaia?
+None: not even of [522]Athens. There are not the least grounds to surmise
+that any single record existed. The names of the Olympic victors from
+Corœbus, and of the priestesses of Argos, were the principal memorials to
+which they pretended: but how little knowledge could be obtained from
+hence! The laws of Draco, in the thirty-ninth Olympiad, were certainly the
+most antient writing to which we can securely appeal. When the Grecians
+began afterwards to bestir themselves, and to look back upon what had
+passed, they collected whatever accounts could be [523]obtained. They tried
+also to separate and arrange them, to the best of their abilities, and to
+make the various parts of their history correspond. They had still some
+good materials to proceed upon, had they thoroughly understood them; but
+herein was a great failure. Among the various traditions handed down, they
+did not consider which really related to their country, and which had been
+introduced from other[524] parts. Indeed they did not chuse to distinguish,
+but adopted all for their own; taking the merit of every antient
+transaction to themselves. No people had a greater love for science, nor
+displayed a more refined taste in composition. Their study was ever to
+please, and to raise admiration. Hence they always aimed at the marvellous,
+which they dressed up in a most winning manner: at the same time they
+betrayed a seeming veneration for antiquity. But their judgment was
+perverted, and this veneration attended with little regard for the truth.
+[525]They had a high opinion of themselves, and of their country in
+general: and, being persuaded that they sprang from the ground on which
+they stood, and that the Arcadians were older than the moon, they rested
+satisfied with this, and looked no farther. In short, they had no love for
+any thing genuine, no desire to be instructed. Their history could not be
+reformed but by an acknowledgment which their pride would not suffer them
+to make. They therefore devoted themselves to an idle mythology: and there
+was nothing so contradictory and absurd but was greedily admitted, if
+sanctified by tradition. Even when the truth glared in their very faces,
+they turned from the light, and would not be undeceived. Those who, like
+Euemerus and Ephorus, had the courage to dissent from their legends, were
+deemed atheists and apostates, and treated accordingly. Plutarch more than
+once insists that it is expedient to veil the truth, and to dress it up in
+[526]allegory. They went so far as to deem inquiry a [527]crime, and thus
+precluded the only means by which the truth could be obtained.
+
+Nor did these prejudices appear only in respect to their own rites and
+theology, and the history of their own nation: the accounts which they gave
+of other countries were always tinctured with this predominant vanity. An
+idle zeal made them attribute to their forefathers the merit of many great
+performances to which they were utterly strangers: and supposed them to
+have founded cities in various parts of the world where the name of Greece
+could not have been known; cities which were in being before Greece was a
+state. Wherever they got footing, or even a transient acquaintance, they in
+their descriptions accommodated every thing to their own preconceptions;
+and expressed all terms according to their own mode of writing and
+pronunciation, that appearances might be in their favour. To this were
+added a thousand silly stories to support their pretended claim. They would
+persuade us that Jason of Greece founded the empire of the Medes; as
+Perseus, of the same country, did that of the Persians. Armenus, a
+companion of Jason, was the reputed father of the Armenians. They gave out
+that Tarsus, one of the most antient cities in the world, was built by
+people from [528]Argos; and that Pelusium of Egypt had a name of Grecian
+[529]original. They, too, built Sais, in the same [530]country: and the
+city of the Sun, styled Heliopolis, owed its origin to an [531]Athenian.
+They were so weak as to think that the city Canobus had its name from a
+pilot of Menelaus, and that even Memphis was built by Epaphos of
+[532]Argos. There surely was never any nation so incurious and indifferent
+about truth. Hence have arisen those contradictions and inconsistences with
+which their history is [533]embarrassed.
+
+It may appear ungracious, and I am sure it is far from a pleasing task to
+point out blemishes in a people of so refined a turn as the Grecians, whose
+ingenuity and elegance have been admired for ages. Nor would I engage in a
+display of this kind, were it not necessary to shew their prejudices and
+mistakes, in order to remedy their failures. On our part we have been too
+much accustomed to take in the gross with little or no examination,
+whatever they have been pleased to transmit: and there is no method of
+discovering the truth but by shewing wherein they failed, and pointing out
+the mode of error, the line of deviation. By unravelling the clue, we may
+be at last led to see things in their original state, and to reduce their
+mythology to order. That my censures are not groundless, nor carried to an
+undue degree of severity, may be proved from the like accusations from some
+of their best writers; who accuse them both of ignorance and forgery.
+[534]Hecatæus, of Miletus, acknowledges, _that the traditions of the Greeks
+were as ridiculous as they were numerous_: [535]and Philo confesses _that
+he could obtain little intelligence from that quarter: that the Grecians
+had brought a mist upon learning, so that it was impossible to discover the
+truth: he therefore applied to people of other countries for information,
+from whom only it could be obtained_. Plato[536] owned _that the most
+genuine helps to philosophy were borrowed from those who by the Greeks were
+styled barbarous_: and [537]Jamblichus gives the true reason for the
+preference. _The Helladians_, says this writer, _are ever wavering and
+unsettled in their principles, and are carried about by the least impulse.
+They want steadiness; and if they obtain any salutary knowledge, they
+cannot retain it; nay, they quit it with a kind of eagerness; and, whatever
+they do admit, they new mould and fashion, according to some novel and
+uncertain mode of reasoning. But people of other countries are more
+determinate in their principles, and abide more uniformly by the very terms
+which they have traditionally received._ They are represented in the same
+light by Theophilus: [538]he says, _that they wrote merely for empty
+praise, and were so blinded with vanity, that they neither discovered the
+truth theirselves, nor encouraged others to pursue it_. Hence Tatianus
+says, with great truth, [539]_that the writers of other countries were
+strangers to that vanity with which the Grecians were infected: that they
+were more simple and uniform, and did not encourage themselves in an
+affected variety of notions_.
+
+In respect to foreign history, and geographical knowledge, the Greeks, in
+general, were very ignorant: and the writers, who, in the time of the Roman
+Empire, began to make more accurate inquiries, met with insuperable
+difficulties from the mistakes of those who had preceded. I know no censure
+more severe and just than that which Strabo has passed upon the historians
+and geographers of Greece, and of its writers in general. In speaking of
+the Asiatic nations, he assures us, that there never had been any account
+transmitted of them upon which we can depend. [540]_Some of these nations_,
+says this judicious writer, _the Grecians have called Sacæ, and others
+Massagetæ, without having the least light to determine them. And though
+they have pretended to give a history of Cyrus, and his particular wars
+with those who were called Massagetæ, yet nothing precise and satisfactory
+could ever be obtained; not even in respect to the war. There is the same
+uncertainty in respect to the antient history of the Persians, as well as
+to that of the Medes and Syrians. We can meet with little that can be
+deemed authentic, on account of the weakness of those who wrote, and their
+uniform love of fable. For, finding that writers, who professedly dealt in
+fiction without any pretensions to the truth, were regarded, they thought
+that they should make their writings equally acceptable, if in the system
+of their history they were to introduce circumstances, which they had
+neither seen nor heard, nor received upon the authority of another person;
+proceeding merely upon this principle, that they should be most likely to
+please people's fancy by having recourse to what was marvellous and new. On
+this account we may more safely trust to Hesiod and Homer, when they
+present us with a list of Demigods and Heroes, and even to the tragic
+poets, than to Ctesias, Herodotus, and Hellanicus, and writers of that
+class. Even the generality of historians, who wrote about Alexander, are
+not safely to be trusted: for they speak with great confidence, relying
+upon the glory of the monarch, whom they celebrate; and to the remoteness
+of the countries, in which he was engaged; even at the extremities of Asia;
+at a great distance from us and our concerns. This renders them very
+secure. For what is referred to a distance is difficult to be confuted_. In
+another place, speaking of India, he says, that it was very difficult to
+arrive at the truth: _for the [541]writers, who must necessarily be
+appealed to, were in continual opposition, and contradicted one another.
+And how_, says Strabo, _could it be otherwise? for if they erred so
+shamefully when they had ocular proof, how could they speak with certainty,
+where they were led by hearsay?_ In another place[542] he excuses the
+mistakes of the antient poets, saying, that we must not wonder if they
+sometimes deviated from the truth, when people in ages more enlightened
+were so ignorant, and so devoted to every thing marvellous and incredible.
+He had above given the poets even the preference to other writers: but
+herein his zeal transported him too far. The first writers were the poets;
+and the mischief began from them. They first infected tradition; and mixed
+it with allegory and fable. Of this Athenagoras accuses them very justly;
+and says, [543]_that the greatest abuses of true knowledge came from them.
+I insist_, says this learned father, _that we owe to Orpheus, Homer, and
+Hesiod, the fictitious names and genealogies of the Pagan Dæmons, whom they
+are pleased to style Gods: and I can produce Herodotus for a witness to
+what I assert. He informs us, that Homer and Hesiod were about four hundred
+years prior to himself; and not more. These, says he, were the persons who
+first framed the theogony of the Greeks; and gave appellations to their
+Deities; and distinguished them according to their several ranks and
+departments. They at the same time described them under different
+appearances: for till their time there was not in Greece any representation
+of the Gods, either in sculpture or painting; not any specimen of the
+statuary's art exhibited: no such substitutes were in those times thought
+of._
+
+The antient history and mythology of Greece was partly transmitted by the
+common traditions of the natives: and partly preserved in those original
+Doric hymns, which were universally sung in their Prutaneia and temples.
+These were in the antient Amonian language; and said to have been
+introduced by [544]Pagasus, Agyieus, and Olen. This last some represent as
+a Lycian, others as an Hyperborean: and by many he was esteemed an
+Egyptian. They were chanted by the Purcones, or priests of the Sun: and by
+the female, Hierophants: of whom the chief upon record were [545]Phaënnis,
+[546]Phæmonoë, and Bæo. The last of these mentions Olen, as the inventor of
+verse, and the most antient priest of Phœbus.
+
+  [547]Ωλην δ' ὁς γενετο πρωτος Φοιβοιο προφητες,
+  Πρωτος δ' αρχαιων επεων τεχνωσατ' αοιδαν.
+
+These hymns grew, by length of time, obsolete; and scarce intelligible.
+They were, however, translated, or rather imitated, by Pamphos, Rhianus,
+Phemius, Homer, Bion Proconnesius, Onomacritus, and others. Many of the
+sacred terms could not be understood, nor interpreted; they were however
+[548]retained with great reverence: and many which they did attempt to
+decipher, were misconstrued and misapplied. Upon this basis was the
+theology of Greece founded: from hence were the names of Gods taken: and
+various departments attributed to the several Deities. Every poet had
+something different in his theogony: and every variety, however
+inconsistent, was admitted by the Greeks without the least hesitation:
+[549]Φυσει γαρ Ἑλληνες νεοτροποι--Ἑλλησιν αταλαιπωρος της αληθειας ζητησις.
+_The Grecians_, says Jamblichus, _are naturally led by novelty: The
+investigation of truth is too fatiguing for a Grecian_. From these antient
+hymns and misconstrued terms [550]Pherecydes of Syrus planned his history
+of the Gods: which, there is reason to think, was the source of much error.
+
+Such were the principles which gave birth to the mythology of the Grecians;
+from whence their antient history was in great measure derived. As their
+traditions were obsolete, and filled with extraneous matter, it rendered it
+impossible for them to arrange properly the principal events of their
+country. They did not separate and distinguish; but often took to
+themselves the merit of transactions, which were of a prior date, and of
+another clime. These they adopted, and made their own. Hence, when they
+came to digest their history, it was all confused: and they were
+embarrassed with numberless contradictions, and absurdities, which it was
+impossible to [551]remedy. For their vanity, as I have shewn, would not
+suffer them to rectify their mistakes by the authority of more antient and
+more learned nations. It is well observed by Tatianus [552]Assyrius, _that
+where the history of times past has not been duly adjusted, it is
+impossible to arrive at the truth: and there has been no greater cause of
+error in writing, than the endeavouring to adopt what is groundless and
+inconsistent._ Sir Isaac Newton somewhere lays it down for a rule, never to
+admit for history what is antecedent to letters. For traditionary truths
+cannot be long preserved without some change in themselves, and some
+addition of foreign circumstances. This accretion will be in every age
+enlarged; till there will at last remain some few outlines only of the
+original occurrence. It has been maintained by many, that the Grecians had
+letters very early: but it will appear upon inquiry to have been a
+groundless notion. Those of the antients, who considered the matter more
+carefully, have made no scruple to set aside their [553]pretensions.
+Josephus in particular takes notice of their early claim; but cannot allow
+it: [554]_They_, says this learned historian, _who would carry the
+introduction of letters among the Greeks the highest, very gravely tell us,
+that they were brought over by the Phenicians, and Cadmus. Yet, after all,
+they cannot produce a single specimen either from their sacred writings, or
+from their popular records, which savours of that antiquity_. Theophilus
+takes notice of these difficulties; and shews that all the obscurity, with
+which the history of Hellas is clouded, arose from this deficiency of
+letters. He complains, _that the [555]Hellenes had lost sight of the truth;
+and could not recollect any genuine history. The reason of this is obvious:
+for they came late to the knowledge of letters in comparison of other
+nations. This they confess, by attributing the invention of them to people
+prior to themselves; either to the Chaldeans, or the Egyptians: or else to
+the Phenicians. Another cause of failure, which relates to their theology,
+and still greatly prevails, is owing to their not making a proper
+disquisition about the true object of worship: but amusing themselves with
+idle, and unprofitable speculations_.
+
+Notwithstanding this deficiency, they pretended to give a list of Argive
+princes, of which twenty preceded the war of [556]Troy. But what is more
+extraordinary, they boasted of a series of twenty-six Kings at Sicyon,
+comprehending a space of one thousand years, all which kings were before
+the time of [557]Theseus and the Argonauts. Among those, who have given the
+list of the Argive kings, is [558]Tatianus Assyrius, who advises every
+person of sense, when he meets with these high pretensions, to consider
+attentively, _that there was not a single voucher, not even a tradition of
+any record, to authenticate these histories: for even Cadmus was many ages
+after_. It is certain, that the Helladians had no tendency to learning,
+till they were awakened by the Asiatic Greeks: and it was even then some
+time before letters were in general use; or any histories, or even records
+attempted. For if letters had been current, and the materials for writing
+obvious, and in common use, how comes it that we have not one specimen
+older than the reign of Cyrus? And how is it possible, if the Grecians had
+any records, that they should be so ignorant about some of their most
+famous men? Of Homer how little is known! and of what is transmitted, how
+little, upon which we may depend! Seven places in Greece contend for his
+birth: while many doubt whether he was of Grecian original. It is said of
+Pythagoras, [559]that according to Hippobotrus he was of Samos: but
+Aristoxenus, who wrote his life, as well as Aristarchus, and Theopompus,
+makes him a Tyrrhenian. According to Neanthes he was of Syria, or else a
+native of Tyre. In like manner Thales was said by Herodotus, Leander, and
+Duris, to have been a Phenician: but he was by others referred to Miletus
+in Ionia. It is reported of Pythagoras, that he visited Egypt in the time
+of Cambyses. From thence he betook himself to Croton in Italy: where he is
+supposed to have resided till the last year of the seventieth Olympiad:
+consequently he could not be above thirty or forty years prior to the birth
+of Æschylus and Pindar. What credit can we give to people for histories
+many ages backward; who were so ignorant in matters of importance, which
+happened in the days of their fathers? The like difficulties occur about
+Pherecydes Syrius; whom Suidas styles Babylonius: neither the time, when he
+lived, nor the place of his birth, have been ever satisfactorily proved.
+Till Eudoxus had been in Egypt the Grecians did not know the space of which
+the true year consisted. [560]Αλλ' ηγνοειτο τεως ὁ ενιαυτος παρα τοις
+Ἑλλησιν, ὡς και αλλα πλειω.
+
+Another reason may be given for the obscurity in the Grecian history, even
+when letters had been introduced among them. They had a childish antipathy
+to every foreign language: and were equally prejudiced in favour of their
+own. This has passed unnoticed; yet was attended with the most fatal
+consequences. They were misled by the too great delicacy of their ear; and
+could not bear any term which appeared to them barbarous and uncouth. On
+this account they either rejected foreign [561]appellations; or so modelled
+and changed them, that they became, in sound and meaning, essentially
+different. And as they were attached to their own country, and its customs,
+they presumed that every thing was to be looked for among themselves. They
+did not consider, that the titles of their Gods, the names of cities, and
+their terms of worship, were imported: that their ancient hymns were grown
+obsolete: and that time had wrought a great change. They explained every
+thing by the language in use, without the least retrospect or allowance:
+and all names and titles from other countries were liable to the same rule.
+If the name were dissonant, and disagreeable to their ear, it was rejected
+as barbarous: but if it were at all similar in sound to any word in their
+language, they changed it to that word; though the name were of Syriac
+original; or introduced from Egypt, or Babylonia. The purport of the term
+was by these means changed: and the history, which depended upon it, either
+perverted or effaced. When the title Melech, which signified a King, was
+rendered Μειλιχος and Μειλιχιος, _sweet and gentle_, it referred to an idea
+quite different from the original. But this gave them no concern: they
+still blindly pursued their purpose. Some legend was immediately invented
+in consequence of this misprision, some story about bees and honey, and the
+mistake was rendered in some degree plausible. This is a circumstance of
+much consequence; and deserves our attention greatly. I shall have occasion
+to speak of it repeatedly; and to lay before the reader some entire
+treatises upon the subject. For this failure is of such a nature, as, when
+detected. and fairly explained, will lead us to the solution of many dark
+and enigmatical histories, with which the mythology of Greece abounds. The
+only author, who seems to have taken any notice of this unhappy turn in the
+Grecians, is Philo Biblius. [562]He speaks of it as a circumstance of very
+bad consequence, and says, that it was the chief cause of error and
+obscurity: hence, when he met in Sanchoniathon with antient names, he did
+not indulge himself in whimsical solutions; but gave the true meaning,
+which was the result of some event or quality whence the name was imposed.
+This being a secret to the Greeks, they always took things in a wrong
+acceptation; being misled by a twofold sense of the terms which occurred to
+them: one was the genuine and original meaning, which was retained in the
+language whence they were taken: the other was a forced sense, which the
+Greeks unnaturally deduced from their own language, though there was no
+relation between them. The same term in different languages conveyed
+different and opposite ideas: and as they attended only to the meaning in
+their own tongue, they were constantly [563]mistaken.
+
+It may appear strange to make use of the mistakes of any people for a
+foundation to build upon: yet through these failures my system will be in
+some degree supported: at least from a detection of these errors, I hope to
+obtain much light. For, as the Grecian writers have preserved a kind of
+uniformity in their mistakes, and there appears plainly a rule and method
+of deviation, it will be very possible, when this method is well known, to
+decypher what is covertly alluded to; and by these means arrive at the
+truth. If the openings in the wood or labyrinth are only as chance
+allotted, we may be for ever bewildered: but if they are made with design,
+and some method be discernible, this circumstance, if attended to, will
+serve for a clue, and lead us through the maze. If we once know that what
+the Greeks, in their mythology, styled a wolf, was the Sun; that by a dog
+was meant a prince, or Deity; that by bees was signified an order of
+priests; these terms, however misapplied, can no more mislead us in
+writing, than their resemblances in sculpture would a native of Egypt, if
+they were used for emblems on stone.
+
+Thus much I have been obliged to premise: as our knowledge must come
+through the hands of the [564]Grecians. I am sensible, that many learned
+men have had recourse to other means for information: but I have never seen
+any specimens which have afforded much light. Those, to which I have been
+witness, have rather dazzled than illustrated; and bewildered instead of
+conducting to the truth. Among the Greeks is contained a great treasure of
+knowledge. It is a rich mine; which as yet has not been worked far beneath
+the surface. The ore lies deep, and cannot be obtained without much
+industry and labour. The Helladians had the best opportunities to have
+afforded us information about the antiquities of their country: of their
+negligence, and of their mistakes I have spoken; yet with a proper clue
+they may still be read to great advantage. To say the truth, there is
+scarce an author of them all, from whom some good may not be derived.
+
+What has been wanting in the natives of Greece, has been greatly supplied
+by writers of that nation from other countries, who lived in after-times.
+Of these the principal have been mentioned; and many others might be added,
+who were men of integrity and learning. They were fond of knowledge, and
+obtained a deep insight into antiquity: and, what is of the greatest
+consequence, they were attached to the truth. They may sometimes have been
+mistaken in their judgment: they may also have been deceived: but still
+truth was the scope at which they aimed. They have accordingly transmitted
+to us many valuable remains, which, but for them, had been buried in
+oblivion. There are likewise many pagan authors, to whom we are greatly
+indebted; but especially to Strabo and Pausanias; who in their different
+departments have afforded wonderful light. Nor must we omit Josephus of
+Judea; whose treatise against Apion must be esteemed of inestimable value:
+indeed, all his writings are of consequence, if read with a proper
+allowance.
+
+I have mentioned, that it is my purpose to give a history of the first
+ages; and to shew the origin of many nations, whose descent has been
+mistaken; or else totally unknown. I shall speak particularly of one great
+family, which diffused itself over many parts of the earth; from whom the
+rites and mysteries, and almost the whole science of the Gentile world,
+were borrowed. But as I venture in an unbeaten track, and in a waste, which
+has been little frequented; I shall first take upon me to treat of things
+near at hand, before I advance to remoter discoveries. I shall therefore
+speak of those rites and customs, and of the nations, where they prevailed;
+as I shall by these means be led insensibly to the discovery of the people,
+from whom they were derived. By a similarity of customs, as well as by the
+same religious terms, observable in different countries, it will be easy to
+shew a relation, which subsisted between such people, however widely
+dispersed. They will be found to have been colonies of the same family; and
+to have come ultimately from the same place. As my course will be in great
+measure an uphill labour, I shall proceed in the manner which I have
+mentioned; continually enlarging my prospect, till I arrive at the point I
+aim at.
+
+It may be proper to mention to the reader that the following treatises were
+not written in the order in which they now stand; but just as the
+subject-matter presented itself before me. As many, which were first
+composed, will occur last, I have been forced to anticipate some of the
+arguments, as well as quotations, which they contained, according as I
+found it expedient. Hence there will be some few instances of repetition,
+which however I hope will not give any great disgust: as what is repeated,
+was so interwoven in the argument, that I could not well disengage it from
+the text, where it occurs a second time.
+
+There will also be found some instances, where I differ from myself, and go
+contrary to positions in a former treatise. These are very few, and of no
+great moment; being such as would probably escape the reader's notice. But
+I think it more ingenuous, and indeed my strict duty, to own my mistakes,
+and point them out, rather than to pass them over in silence, or idly to
+defend them.
+
+       *       *       *       *       *
+
+
+SOME NECESSARY
+
+RULES AND OBSERVATIONS
+
+IN RESPECT TO
+
+ETYMOLOGICAL INQUIRIES;
+
+AND FOR
+
+THE BETTER UNDERSTANDING THE MYTHOLOGY
+OF GREECE.
+
+We must never deduce the etymology of an Egyptian or oriental term from the
+Greek language. Eustathius well observes, Ει βαρβαρον το ονομα ου χρη
+ζητειν Ἑλληνικην ετυμολογιαν αυτου.
+
+We should recur to the Doric manner of expression, as being nearest to the
+original.
+
+The Greeks adopted all foreign history: and supposed it to have been of
+their own country.
+
+They mistook temples for Deities, and places for persons.
+
+They changed every foreign term to something similar in their own language;
+to something similar in sound, however remote in meaning; being led solely
+by the ear.
+
+They constantly mistook titles for names; and from these titles multiplied
+their Deities and Heroes.
+
+All terms of relation between the Deities to be disregarded.
+
+As the Grecians were mistaken, it is worth our while to observe the mode of
+error and uniformity of mistake. By attending to this, we may bring things
+back to their primitive state, and descry in antient terms the original
+meaning.
+
+We must have regard to the oblique cases, especially in nouns
+imparasyllabic, when we have an antient term transmitted to us either from
+the Greeks or Romans. The nominative, in both languages, is often abridged;
+so that, from the genitive of the word, or from the possessive, the
+original term is to be deduced. This will be found to obtain even in common
+names. From veteris we have veter for the true term; from sanguinis we have
+sanguen: and that this is right we may prove from Ennius, who says:
+
+  [565]O! pater, O! genitor, O! sanguen diis oriundum.
+
+  [566]Cum veter occubuit Priamus sub marte Pelasgo.
+
+So mentis, and not mens, was the true nominative to mentis, menti, mentem;
+as we may learn from the same author:
+
+  [567]Istic est de sole sumptus ignis, isque mentis est.
+
+In like manner Plebes was the nominative to Plebi and Plebem.
+
+  Deficit alma Ceres, nec plebes pane potitur.
+                  Lucilius.
+
+All the common departments of the Deities are to be set aside, as
+inconsistent and idle. Pollux will be found a judge; Ceres, a law-giver;
+Bacchus, the God of the year; Neptune, a physician; and Æsculapius, the God
+of thunder: and this not merely from the poets; but from the best
+mythologists of the Grecians, from those who wrote professedly upon the
+subject.
+
+I have observed before, that the Grecians in foreign words often changed
+the Nu final to Sigma. For Keren, they wrote Κερας; for Cohen, Κωης; for
+Athon, Αθως; for Boun, Βους; for Sain, Σαϊς.
+
+People, of old, were styled the children of the God whom they worshipped:
+hence they were, at last, thought to have been his real offspring; and he
+was looked up to as the true parent. On the contrary, Priests were
+represented as foster-fathers to the Deity before whom they ministered; and
+Priestesses were styled τιθηναι, or nurses.
+
+Colonies always went out under the patronage and title of some Deity. This
+conducting-God was in after-times supposed to have been the real leader.
+
+Sometimes the whole merit of a transaction was imputed to this Deity
+solely; who was represented under the character of Perseus, Dionusus, or
+Hercules. Hence, instead of one person, we must put a people; and the
+history will be found consonant to the truth.
+
+As the Grecians made themselves principals in many great occurrences which
+were of another country, we must look abroad for the original, both of
+their rites and mythology; and apply to the nations from whence they were
+derived. Their original history was foreign, and ingrafted upon the history
+of the country where they settled. This is of great consequence, and
+repeatedly to be considered.
+
+One great mistake frequently prevails among people who deal in these
+researches, which must be carefully avoided. We should never make use of a
+language which is modern, or comparatively modern, to deduce the etymology
+of antient and primitive terms. Pezron applies to the modern Teutonic,
+which he styles the Celtic, and says, was the language of Jupiter. But who
+was Jupiter, and what has the modern Celtic to do with the history of Egypt
+or Chaldea? There was an interval of two thousand years between the times
+of which he treats and any history of the Celtæ: and there is still an
+interval, not very much inferior to the former, before we arrive at the æra
+of the language to which he applies.
+
+It has been the custom of those writers, who have been versed in the
+Oriental languages, to deduce their etymologies from roots; which are often
+some portion of a verb. But the names of places and of persons are
+generally an assemblage of qualities and titles; such as I have exhibited
+in the treatise above; and I believe were never formed by such evolutions.
+The terms were obvious, and in common use; taken from some well-known
+characteristics. Those who imposed such names never thought of a root; and,
+probably, did not know the purport of the term. Whoever, therefore, in
+etymology, has recourse to this method of investigation, seems to me to act
+like a person who should seek at the fountain-head for a city which stood
+at the mouth of a river.
+
+       *       *       *       *       *
+
+
+A
+
+SHORT ACCOUNT
+
+OF THE
+
+HELLADIANS,
+
+AND THEIR ORIGIN;
+
+_In order to obviate some Objections._
+
+As I have mentioned that the Helladians came from Egypt, and the east; it
+may be proper to obviate an objection which may be made, to the account I
+give; as if it were contradictory to the tenor of the scriptures, as they
+are in general understood. Greece, and the islands of Greece, are
+continually supposed, from the account given by Moses[568], to have been
+peopled by the sons of Japhet; and there is scarce any body, either antient
+or modern, who has touched upon this subject, but has imagined Javan to
+have been the same as Ion, the son of Xuth, from whom the Ionians were
+descended. This latter point I shall not controvert at present. In respect
+to the former, the account given in the scriptures is undoubtedly most
+true. The sons of Japhet did people the isles of the Gentiles; by which is
+meant the regions of Greece and Europe, separated in great measure from the
+Asiatic continent by the intervention of the sea. They certainly were the
+first inhabitants of those countries. But the Helladians, though by family
+Ionians, were not of this race. They came afterwards; and all their best
+writers agree, that when their ancestors made their way into these
+provinces, they were possessed by a prior people. Who these were is no
+where uniformly said: only they agree to term them in general Βαρβαροι, or
+a rude, uncivilized people. As my system depends greatly upon this point;
+to take away every prejudice to my opinion, I will in some degree
+anticipate, what I shall hereafter more fully prove. I accordingly submit
+to the reader the following evidences; which are comparatively few, if we
+consider what might be brought to this purpose. These are to shew, that the
+Helladians were of a different race from the sons of Japhet: and that the
+country, when they came to it, was in the possession of another people:
+which people they distinguished from themselves by the title of Βαρβαροι.
+
+Ἑκαταιος μεν ουν ὁ Μιλησιος περι της Πελοποννησου φησιν, ὁτι προ των
+Ἑλληνων ῳκησαν αυτην Βαρβαροι· σχεδον δε τι και ἡ συμπασα Ἑλλας κατοικια
+Βαρβαρων ὑπηρξατο το παλαιον. Strabo. l. 7. p. 321.
+
+Εισι δε ἡμων αρχαιοτεροι Βαρβαροι. Plato in Cratylo. vol. 1. p. 425.
+
+Παλαι της νυν καλουμενης Ἑλλαδος Βαρβαροι τα πολλα ῳκησαν. Pausanias. l. 1.
+p. 100.
+
+Αρκαδιαν Βαρβαροι ῳκησαν. Scholia Apollonii Rhod. l. 3. v. 461.
+
+Diodorus mentions, Αθηναιους--αποικους Σαϊτων των εξ Αιγυπτου. l. 1. p. 24.
+
+Again--Γενομεναι δε και των ἡγεμονων τινας Αιγυπτιους παρα τοις Αθηναιοις.
+ibidem.
+
+Africanus having spoken of the Egyptian rites, says, Ὁτι τε Αθηναιους των
+αυτων Αιγυπτιοις απολαυειν εικος ην, αποικους εκεινων απονοουμενους, ὡς
+φασιν αλλοι τε, και εν τῳ Τρικαρηνῳ Θεοπομπος. Apud Euseb. Præp. Evan. l.
+x. c. x. p. 491.
+
+Concerning persons from Egypt.
+
+Κεκροψ, Αιγυπτιος ων, δυο γλωσσας ηπιστατο. Cedrenus p. 82.
+
+Κεκροψ, Αιγυπτιος το γενος, ῳκισε τας Αθηνας. Scholia Aristoph. Pluti.
+
+  Ὡσδε απο Σαεως πολεως Αιγυπτιας,
+  Μετα τον κατα Ωγυγον κατακλυσμον εκεινον,
+  Ὁ Κεκροψ παρεγεγονεν Αθηναις της Ἑλλαδος. J. Tzetzes. Chil. v. hist. 18.
+
+Κεκροψ, Αιγυπτιος το γενος, ῳκησε τας Αθηνας. Suidas.
+
+Pausanias mentions Λελεγα αφικομενον εξ Αιγυπτου. l. 1. p. 95.
+
+Erectheus from Egypt. Και τον Ερεχθεα λεγουσι το γενος Αιγυπτιον οντα.
+Diodorus. l. 1. p. 25.
+
+Triptolemus from thence, who had been the companion of Osiris. Diodorus. l.
+1. p. 17. He gave the Athenians laws. Porphyry mentions Των Αθηνῃσι
+νομοθετων Τριπτολεμον. Abstinent. l. 4. p. 431.
+
+It is said, that Danaus was a native of the city Chemmis; from whence he
+made his expedition to Greece. Δαναος Χεμμιτης. Herodotus. l. 2. c. 91.
+
+Navem primus ex Ægypto Danaus advexit. Pliny. l. 7. c. 56. He brought a
+colony with him. Λεγουσι δε τους περι Δαναον ὁρμηθεντας ὁμοιως εκειθεν,
+scil. εξ Αιγυπτου. Diodorus. l. 1. p. 24.
+
+All the heads of the Dorian race from Egypt. Φαινοιατο αν εοντες ὁι των
+Δωριεων ἡγεμονες Αιγυπτιοι ιθαγενεες. Herodotus. l. 6. c. 53.
+
+The Lacedæmonians esteemed themselves of the same family as the Caphtorim
+of Palestine: hence they surmised, that they were related to the Jews, 1
+Maccabees, c. 12. v. 20, 21. Josephus: A. J. l. 12. c. 4. p. 606. Perseus
+was supposed to have been a foreigner. Ὡς δε ὁ Περσεων λογος λεγεται, αυτος
+ὁ Περσευς εων Ασσυριος εγενετο Ἑλλην. Herodotus. l. 6. c. 54.
+
+It is said of Cadmus, that he came originally from Egypt, in company with
+Phœnix. Καδμος και Φοινιξ απο Θηβων των Αιγυπτιων. Euseb. Chron. p. 15.
+
+Eusebius in another place mentions the arrival of Cadmus with a company of
+Saïtæ. They founded Athens, the principal city of Greece: also Thebes in
+Bœotia. They were of Egypt; but he says, that they came last from Sidon. It
+is in a passage, where he speaks of a former race in Attica before those of
+Egypt called Saïtæ: Πλην των μετοικησαντων ὑστερον εκει Σαϊτων, και
+κατοικησαντων την της Ἑλλαδος μητροπολιν Αθηνας, και τας Θηβας. Σιδωνιων
+γαρ ὁυτοι αποικοι εκ Καδμου του Αγηνορος. Chron. p. 14. The antient
+Athenians worshipped Isis: and were in their looks, and in their manners
+particularly like the Egyptians. Και ταις ιδεαις, και τοις ηθεσιν
+ὁμοιοτατους ειναι τοις Αιγυπτιοις. The whole of their polity was plainly
+borrowed from that country. Diod. Sic. l. 1: p. 24, 25, 26.
+
+It is said by Sanchoniathon, that Cronus, in his travels over the earth in
+company with his daughter Athena, came to Attica; which he bestowed upon
+her. Euseb. P. E. lib. 1. c. 10. p. 38.
+
+This is not unlike the account given by the Scholiast upon Lycophron
+concerning Cecrops: from whence the legend may receive some light. Ελθων
+αρ' (ὁ Κεκροψ) απο Σαεως πολεως Αιγυπτου τας Αθηνας συνῳκισε. Σαϊς δε κατ'
+Αιγυπτιους ἡ Αθηνα λεγεται, ὡς φησιν Χαραξ. Lycoph. v. 111. Schol.
+
+Hence it is, that almost the whole of the mythology of Greece is borrowed
+from Egypt. Καθολου δε, φησι, τους Ἑλληνας εξιδιασεσθαι τους επιφανεστατους
+Αιγυπτιων Ἡρωας τε, και Θεους. Diodorus. l. 1. p. 20. All their rites and
+ceremonies were from the same quarter.
+
+Πανηγυριας δε αρα, και πομπας, και προσαγωγας πρωτοι ανθρωπων Αιγυπτιοι
+εισιν, ὁι ποιησαμενοι, και παρα τουτων Ἑλληνες μεμαθηκασι. Herod. l. 3. c.
+58.
+
+Επειτα χρονου πολλου διελθοντος, επυθοντο (ὁι Ἑλληνες) εκ της Αιγυπτου
+απικομενα τα ουνοματα των Θεων. Herod. l. 2. c. 52. See also l. 2. c. 4.
+
+Και παντα τα ουνοματα των Θεων εξ Αιγυπτου εληλυθε ες την Ἑλλαδα. Herod. l.
+2. c. 50. Hence it is said that the Corybantes, with their mother Comba,
+came and settled at Athens: Κομβης ἑπτατοκου μετα μητερος. Nonni Dionys. l.
+13. And that the priests at Athens, styled Eumolpidæ, were from Egypt.
+Diodorus Siculus. l. 1. p. 25. One of the Egyptians, who brought these
+rites to Greece, is mentioned under the name of Melampus: as the Egyptians
+are, in general, under the character of Melampodes. Ἑλλησι γαρ δη Μελαμπους
+εστιν, ὁ εξηγησαμενος του Διονυσου ονομα, και την Θυσιαν, και την πομπην
+του φαλλου. Herod. l. 2. c. 49. He is likewise said to have first
+introduced physic: by which this only is meant, that physic too came from
+Egypt.
+
+To the same purpose may be consulted Lucian de Suriâ Deâ. Πρωτοι μην
+ανθρωπων Αιγυπτιοι κτλ. Eusebius. P. Evan. lib. 10. c. 4. p. 469. and c. 5.
+p. 473. Clemens Alexand. l. 1. p. 361, 381. Diodorus Siculus. l. 1. p. 20.
+p. 62, 63. and p. 86, 87. Tatianus Assyrius. p. 243, 274. Thucydides. l. 1.
+c. 2, 3.
+
+       *       *       *       *       *
+
+
+A
+
+NEW SYSTEM
+
+OR AN
+
+ANALYSIS
+
+OF
+
+ANTIENT MYTHOLOGY.
+
+       *       *       *       *       *
+
+
+OF
+
+ANTIENT WORSHIP,
+
+AND OF
+
+ETYMOLOGICAL TRUTHS
+
+THENCE DEDUCIBLE:
+
+EXEMPLIFIED IN THE NAMES OF CITIES, LAKES, AND RIVERS.
+
+    Εστι που και ποταμοις τιμη, η κατ' ωφελειαν, ὡσπερ Αιγυπτιοις προς τον
+    Νειλον, η κατα καλλος, ὡς Θετταλοις προς Πηνειον, η κατα μεγεθος, ὡς
+    Σκυθαις προς τον Ιστρον, η κατα μυθον, ὡς Αιτωλοις προς τον
+    Αχελωον.----MAX. TYRIUS. Dissert. viii. p. 81.
+
+As the divine honours paid to the Sun, and the adoration of fire, were at
+one time almost universal, there will be found in most places a similitude
+in the terms of worship. And though this mode of idolatry took its rise in
+one particular part of the world, yet, as it was propagated to others far
+remote, the stream, however widely diffused, will still savour of the
+fountain. Moreover, as people were determined in the choice of their holy
+places by those preternatural phænomena, of which I have before taken
+notice; if there be any truth in my system, there will be uniformly found
+some analogy between the name of the temple, and its rites and situation:
+so that the etymology may be ascertained by the history of the place. The
+like will appear in respect to rivers and mountains; especially to those
+which were esteemed at all sacred, and which were denominated from the Sun
+and fire. I therefore flatter myself that the etymologies which I shall lay
+before the reader will not stand single and unsupported; but there will be
+an apparent analogy throughout the whole. The allusion will not be casual
+and remote, nor be obtained by undue inflexions and distortions: but,
+however complicated the name may appear, it will resolve itself easily into
+the original terms; and, when resolved, the truth of the etymology will be
+ascertained by the concomitant history. If it be a Deity, or other
+personage, the truth will appear from his office and department; or with
+the attributes imputed to him. To begin, then, with antient Latium. If I
+should have occasion to speak of the Goddess Feronia, and of the city
+denominated from her, I should deduce the from Fer-On, ignis Dei Solis; and
+suppose the place to have been addicted to the worship of the Sun, and the
+rites of fire. I accordingly find, from Strabo and Pliny, that rites of
+this sort were practised here: and one custom, which remained even to the
+time of Augustus, consisted in a ceremony of the priests, who used to walk
+barefoot over burning coals: [569]Γυμνοις γαρ ποσι διεξιασιν ανθρακιαν, και
+σποδιαν μεγαλην. _The priests, with their feet naked, walked over a large
+quantity of live coals and cinders_. The town stood at the bottom of Mount
+Soracte, sacred to Apollo; and the priests were styled Hirpi. Aruns, in
+Virgil, in his address to Apollo, takes notice of this custom:
+
+  [570]Summe Deûm, magni custos Soractis, Apollo,
+  Quem primi colimus; cui pineus ardor acervo
+  Pascitur, et medium freti pietate per ignem
+  Cultores multâ premimus vestigia prunâ;
+  Da, Pater.
+
+The temple is said to have been founded on account of a pestilential
+[571]vapour, which arose from a cavern; and to which some shepherds were
+conducted by (Λυκος) a wolf. Were I to attempt the decyphering of Ferentum,
+I should proceed in a manner analogous to that above. I should suppose it
+to have been named _Fer-En, ignis, vel Solis fons_, from something peculiar
+either in its rites or situation. I accordingly find, that there was a
+sacred fountain, whose waters were styled Aquæ Ferentinæ,--cui numen etiam,
+et divinus cultus tributus [572]fuit. Here was a grove, equally sacred,
+mentioned by [573] Livy, and others; where the antient Latines used to hold
+their chief assemblies. As this grand meeting used to be in a place
+denominated from fire, it was the cause of those councils being called
+Feriæ Latinæ. The fountain, which ran through the grove, arose at the foot
+of mount [574]Albanus, and afterwards formed many [575]pools.
+
+The antient Cuthites, and the Persians after them, had a great veneration
+for fountains and streams; which also prevailed among other nations, so as
+to have been at one time almost universal. Of this regard among the
+Persians Herodotus takes notice: [576]Σεβονται ποταμους των παντων μαλιστα:
+_Of all things in nature they reverence rivers most_. But if these rivers
+were attended with any nitrous or saline quality, or with any fiery
+eruption, they were adjudged to be still more sacred, and ever
+distinguished with some title of the Deity. The natives of Egypt had the
+like veneration. _Other nations_, says [577]Athanasius, _reverenced rivers
+and fountains; but, above all people in the world, the Egyptians held them
+in the highest honour, and esteemed them as divine._ Julius Firmicus gives
+the same account of them. [578]Ægyptii aquæ beneficium percipientes aquam
+colunt, aquis supplicant. From hence the custom passed westward to Greece,
+Italy, and the extremities of Europe. In proof of which the following
+inscription is to be found in Gruter:
+
+[579]Vascaniæ in Hispaniâ
+FONTI DIVINO.
+
+How much it prevailed among the Romans we learn from Seneca. [580]Magnorum
+fluviorum capita veneramur--coluntur aquarum calentium fontes; et quædam
+stagna, quæ vel opacitas, vel immensa altitudo sacravit. It mattered not
+what the nature of the water might be, if it had a peculiar quality. At
+Thebes, in Ammonia, was a fountain, which was said to have been cold by
+day, and warm at night. Ἡ κρηνη [581]καλειται του ἡλιου. _It was named the
+fountain of the Sun._ In Campania was a fountain Virena; which I should
+judge to be a compound of Vir-En, and to signify ignis fons, from being
+dedicated to the Deity of fire, on account of some particular quality. I
+accordingly find in [582]Vitruvius, that it was a medicinal spring, and of
+a strong vitriolic nature. The Corinthians had in their Acropolis a
+[583]Pirene, of the same purport as Virena, just mentioned. It was a
+beautiful fountain sacred to Apollo, whose [584]image was at the head of
+the water within a sacred inclosure.
+
+We read of a Pyrene, which was a fountain of another nature; yet of the
+same etymology, however differently expressed. It was a mountain, and gave
+name to the vast ridge called Saltus Pyrenæi. It is undoubtedly a compound
+of [585]Pur-ain, and signifies a fountain of fire. I should imagine,
+without knowing the history of the country, that this mountain once flamed;
+and that the name was given from this circumstance. Agreeably to this, I
+find, from Aristotle de Mirabilibus, that here was formerly an eruption of
+fire. The same is mentioned by Posidonius in Strabo; and also by Diodorus,
+who adds, [586]Τα μεν ορη δια το συμβεβηκος κληθηναι Πυρηναια. _That the
+mountains from hence had the name of Pyrenæi._ Mount Ætna is derived very
+truly by Bochart from Aituna, fornax; as being a reservoir of molten
+matter. There was another very antient name, Inessus; by which the natives
+called the hill, as well as the city, which was towards the bottom of it.
+The name is a compound of Ain-Es, like Hanes in Egypt; and signifies a
+fountain of fire. It is called Ennesia by Diodorus, who says that this name
+was afterwards changed to Ætna. He speaks of the city; but the name was
+undoubtedly borrowed from the mountain, to which it was primarily
+applicable, and upon which it was originally conferred: [587]Και την νυν
+ουσαν Αιτνην εκτησαντο, προ τουτου καλουμενην Εννησιαν. Strabo expresses
+the name Innesa, and informs us, more precisely, that the upper part of the
+mountain was so called, Οι δε [588]Αιτναιοι παραχωρησαντες την Ιννησαν
+καλουμενην, της Αιτνης ορεινην, ᾡκησαν. _Upon this, the people, withdrawing
+themselves, went and occupied the upper part of Mount Ætna, which was
+called Innesa._ The city Hanes, in Egypt, was of the same etymology; being
+denominated from the Sun, who was styled Hanes. Ain-Es, fons ignis sive
+lucis. It was the same as the Arab Heliopolis, called now Mataiea.
+Stephanas Byzantinus calls the city Inys: for that is manifestly the name
+he gives it, if we take away the Greek termination, [589]Ινυσσος, πολις
+Αιγυπτου: but Herodotus, [590]from whom he borrows, renders it Iënis. It
+would have been more truly rendered Doricè Iänis; for that was nearer to
+the real name. The historian, however, points it out plainly, by saying,
+that it was three days journey from Mount [591]Casius; and that the whole
+way was through the Arabian desert. This is a situation which agrees with
+no other city in all Egypt, except that which was the Onium of the later
+Jews. With this it accords precisely. There seem to have been two cities
+named On, from the worship of the Sun. One was called Zan, Zon, and Zoan,
+in the land of Go-zan, the [592]Goshen of the scriptures. The other was the
+city On in Arabia; called also Hanes. They were within eight or nine miles
+of each other, and are both mentioned together by the prophet [593]Isaiah.
+_For his princes were at Zoan, and his ambassadors came to Hanes_. The name
+of each of these cities, on account of the similarity of worship, has by
+the Greeks been translated [594]Heliopolis; which has caused great
+confusion in the history of Egypt. The latter of the two was the Iänis, or
+Ιανισος, of the Greeks; so called from Hanes, the great fountain of light,
+the Sun; who was worshipped under that title by the Egyptians and Arabians.
+It lies now quite in ruins, close to the village Matarea, which has risen
+from it. The situation is so pointed out, that we cannot be mistaken: and
+we find, moreover, which is a circumstance very remarkable, that it is at
+this day called by the Arabians Ain El Sham, the fountain of the Sun; a
+name precisely of the same purport as Hanes. Of this we are informed by the
+learned geographer, D'Anville, and others; though the name, by different
+travellers, is expressed with some variation. [595]Cette ville presque
+ensévelie sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nommé
+Matarea, conserve dans les géographies Arabes le nom d'Ainsiems ou du
+fontain du Soleil. A like account is given by Egmont and [596]Hayman;
+though they express the name Ain El Cham; a variation of little
+consequence. The reason why the antient name has been laid aside, by those
+who reside there, is undoubtedly this. Bochart tells us, that, since the
+religion of Mahomet has taken place, the Arabs look upon Hanes as the
+devil: [597]proinde ab ipsis ipse Dæmon הנאס vocatur. Hence they have
+abolished Hanes: but the name Ain El Cham, of the same purport, they have
+suffered to remain.
+
+I have before taken notice of an objection liable to be made from a
+supposition, that if Hanes signified _the fountain of light_, as I have
+presumed, it would have been differently expressed in the Hebrew. This is a
+strange fallacy; but yet very predominant. Without doubt those learned men,
+who have preceded in these researches, would have bid fair for noble
+discoveries, had they not been too limited, and biassed, in their notions.
+But as far as I am able to judge, most of those, who have engaged in
+inquiries of this nature, have ruined the purport of their labours through
+some prevailing prejudice. They have not considered, that every other
+nation, to which we can possibly gain access, or from whom we have any
+history derived, appears to have expressed foreign terms differently from
+the natives, in whose language they were found. And without a miracle the
+Hebrews must have done the same. We pronounce all French names differently
+from the people of that country: and they do the same in respect to us.
+What we call London, they express Londres: England they style Angleterre.
+What some call Bazil, they pronounce Bal: Munchen, Munich: Mentz, Mayence:
+Ravenspurg, Ratisbon. The like variation was observable of old. Carthago of
+the Romans was Carchedon among the Greeks. Hannibal was rendered Annibas:
+Asdrubal, Asdroubas: and probably neither was consonant to the Punic mode
+of expression. If then a prophet were to rise from the dead, and preach to
+any nation, he would make use of terms adapted to their idiom and usage;
+without any retrospect to the original of the terms, whether they were
+domestic, or foreign. The sacred writers undoubtedly observed this rule
+towards the people, for whom they wrote; and varied in their expressing of
+foreign terms; as the usage of the people varied. For the Jewish nation at
+times differed from its neighbours, and from itself. We may be morally
+certain, that the place, rendered by them Ekron, was by the natives called
+Achoron; the Accaron, Ακκαρων, of Josephus, and the Seventy. What they
+termed Philistim, was Pelestin: Eleazar, in their own language, they
+changed to Lazar, and Lazarus: and of the Greek συνεδριον they formed
+Sanhedrim. Hence we may be certified, that the Jews, and their ancestors,
+as well as all nations upon earth, were liable to express foreign terms
+with a variation, being led by a natural peculiarity in their mode of
+speech. They therefore are surely to be blamed, who would deduce the
+orthography of all antient words from the Hebrew; and bring every
+extraneous term to that test. It requires no great insight into that
+language to see the impropriety of such procedure. Yet no prejudice has
+been more [598]common. The learned Michaelis has taken notice of this
+[599]fatal attachment, and speaks of it as a strange illusion. He says,
+that _it is the reigning influenza, to which all are liable, who make the
+Hebrew their principal study_. The only way to obtain the latent purport of
+antient terms is by a fair analysis. This must be discovered by an apparent
+analogy; and supported by the history of the place, or person, to whom the
+terms relate. If such helps can be obtained, we may determine very truly
+the etymology of an Egyptian or Syriac name; however it may appear
+repugnant to the orthography of the Hebrews. The term Hanes is not so
+uncommon as may be imagined. Zeus was worshipped under this title in
+Greece, and styled Ζευς Αινησιος. The Scholiast upon Apollonius Rhodius
+mentions his temple, and terms it [600]Διος Αινησιου ἱερον ου μνημονευει
+και Λεων εν περιπλῳ, και Δημοσθενης εν λιμεσι. It is also taken notice of
+by Strabo, who speaks of a mountain Hanes, where the temple stood.
+[601]Μεγιστον δε ορος εν αυτῃ Αινος (lege Αινης) εν ᾡ το του Διος Αινησιου
+ἱερον. The mountain of Zeus Ainesius must have been Aines, and not Ainos;
+though it occurs so in our present copies of Strabo. The Scholiast above
+quotes a verse from Hesiod, where the Poet styles the Deity Αινηιος.
+
+  Ενθ' ὁιγ' ευχεσθην Αινηιῳ ὑψιμεδοντι.
+
+Aineïus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose
+rites may be traced in various parts. There were places named Aineas, and
+Ainesia in Thrace; which are of the same original. This title occurs
+sometimes with the prefix Ph'anes: and the Deity so called was by the early
+theologists thought to have been of the highest antiquity. They esteemed
+him the same as [602]Ouranus, and Dionusus: and went so far as to give him
+a creative [603]power, and to deduce all things from him. The Grecians from
+Phanes formed Φαναιος, which they gave as a title both to [604]Zeus, and
+Apollo. In this there was nothing extraordinary, for they were both the
+same God. In the north of Italy was a district called Ager [605]Pisanus.
+The etymology of this name is the same as that of Hanes, and Phanes; only
+the terms are reversed. It signifies ignis fons: and in confirmation of
+this etymology I have found the place to have been famous for its hot
+streams, which are mentioned by Pliny under the name of Aquæ Pisanæ. Cuma
+in Campania was certainly denominated from Chum, heat, on account of its
+soil, and situation. Its medicinal [606]waters are well known; which were
+called Aquæ Cumanæ. The term Cumana is not formed merely by a Latine
+inflection; but consists of the terms Cumain, and signifies a hot fountain;
+or a fountain of Chum, or Cham, the Sun. The country about it was called
+Phlegra; and its waters are mentioned by Lucretius.
+
+  [607]Qualis apud Cumas locus est, montemque Vesevum,
+  Oppleti calidis ubi fumant fontibus auctus.
+
+Here was a cavern, which of old was a place of prophecy. It was the seat of
+the Sibylla Cumana, who was supposed to have come from [608]Babylonia. As
+Cuma was properly Cuman; so Baiæ was Baian; and Alba near mount
+Albanus[609], Alban: for the Romans often dropped the n final. Pisa, so
+celebrated in Elis, was originally Pisan, of the same purport as the Aquæ
+Pisanæ above. It was so called from a sacred fountain, to which only the
+name can be primarily applicable: and we are assured by Strabo [610]Την
+κρηνην Πισαν ειρησθαι, that the fountain had certainly the name of Pisan. I
+have mentioned that Mount Pyrene was so called from being a fountain of
+fire: such mountains often have hot streams in their vicinity, which are
+generally of great utility. Such we find to have been in Aquitania at the
+foot of this mountain, which were called Thermæ Onesæ; and are mentioned by
+Strabo, as [611]Θερμα καλλιστα ποτιμωτατου ὑδατος. What in one part of the
+world was termed Cumana, was in another rendered Comana. There was a grand
+city of this name in Cappadocia, where stood one of the noblest Puratheia
+in Asia. The Deity worshipped was represented as a feminine, and styled
+Anait, and Anaïs; which latter is the same as Hanes. She was well known
+also in Persis, Mesopotamia, and at Egbatana in Media. Both An-ait, and
+An-ais, signifies a fountain of fire. Generally near her temples, there was
+an eruption of that element; particularly at Egbatana, and Arbela. Of the
+latter Strabo gives an account, and of the fiery matter which was near it.
+[612]Περι Αρβηλα δε εστι και Δημητριας πολις· ειθ' ἡ του ναφθα πηγη, και τα
+πυρα (or πυρεια) και το της Αναιας ἱερον.
+
+I should take the town of Egnatia in Italy to have been of the same purport
+as Hanes above mentioned: for Hanes was sometimes expressed with a
+guttural, Hagnes; from whence came the ignis of the Romans. In Arcadia near
+mount Lyceus was a sacred fountain; into which one of the nymphs, which
+nursed Jupiter, was supposed to have been changed. It was called Hagnon,
+the same as Ain-On, the fount of the Sun. From Ain of the Amonians,
+expressed Agn, came the ἁγνος of the Greeks, which signified any thing pure
+and clean; purus sive castus. Hence was derived ἁγνειον, πηγαιον· ἁγναιον,
+καθαρον· ἁγνη, καθαρα: as we may learn from Hesychius. Pausanias styles the
+fountain [613]Hagno: but it was originally Hagnon, the fountain of the Sun:
+hence we learn in another place of Hesychius, ἁγνοπολεισθαι, το ὑπο ἡλιου
+θερεσθαι. The town Egnatia, which I mentioned above, stood in campis
+Salentinii, and at this day is called Anazo, and Anazzo. It was so named
+from the rites of fire: and that those customs were here practised, we may
+learn from some remains of them among the natives in the times of Horace
+and Pliny. The former calls the place by contraction [614]Gnatia:
+
+          Dein Gnatia Nymphis
+  Iratis extructa dedit risumque, jocumque;
+  Dum flammis sine thura liquescere limine sacro
+  Persuadere cupit.
+
+Horace speaks as if they had no fire: but according to Pliny they boasted
+of having a sacred and spontaneous appearance of it in their temple.
+[615]Reperitur apud auctores in Salentino oppido Egnatiâ, imposito ligno in
+saxum quoddam ibi sacram protinus flammam existere. From hence,
+undoubtedly, came also the name of Salentum, which is a compound of Sal-En,
+Solis fons; and arose from this sacred fire to which the Salentini
+pretended. They were Amonians, who settled here, and who came last from
+Crete [616]Τους δε Σαλεντινους Κρητων αποικους φασι. Innumerable instances
+of this sort might be brought from Sicily: for this island abounded with
+places, which were of Amonian original. Thucydides and other Greek writers,
+call them Phenicians[617]: Ωκουν δε και Φοινικες περι πασαν μεν Σικελιαν.
+But they were a different people from those, which he supposes. Besides,
+the term Phenician was not a name, but a title: which was assumed by people
+of different parts; as I shall shew. The district, upon which the Grecians
+conferred it, could not have supplied people sufficient to occupy the many
+regions, which the Phenicians were supposed to have possessed. It was an
+appellation, by which no part of Canaan was called by the antient and true
+inhabitants: nor was it ever admitted, and in use, till the Grecians got
+possession of the coast. It was even then limited to a small tract; to the
+coast of Tyre and Sidon.
+
+If so many instances may be obtained from the west, many more will be
+found, as we proceed towards the east; from whence these terms were
+originally derived. Almost all the places in Greece were of oriental
+etymology; or at least from Egypt. I should suppose that the name of
+Methane in the Peloponnesus had some relation to a fountain, being
+compounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the
+Greeks called Μητις, Meetis.
+
+  [618]Και Μητις πρωτος γενετωρ, και Ερως πολυτερπης.
+
+We learn from [619]Pausanias, that there was in this place a temple and a
+statue of Isis, and a statue also of Hermes in the forum; and that it was
+situated near some hot springs. We may from hence form a judgment, why this
+name was given, and from what country it was imported. We find this term
+sometimes compounded Meth-On, of which name there was a town in
+[620]Messenia. Instances to our purpose from Greece will accrue continually
+in the course of our work.
+
+One reason for holding waters so sacred arose from a notion, that they were
+gifted with supernatural powers. Jamblichus takes notice of many ways, by
+which the gift of divination was to be obtained. [621]_Some_, says he,
+_procure a prophetic spirit by drinking the sacred water, as is the
+practice of Apollo's priest at Colophon. Some by sitting over the mouth of
+the cavern, as the women do, who give out oracles at Delphi. Others are
+inspired by the vapour, which arises from the waters; as is the case of
+those who are priestesses at Branchidæ_. He adds,[622] _in respect to the
+oracle at Colophon, that the prophetic spirit was supposed to proceed from
+the water. The fountain, from whence it flowed, was in an apartment under
+ground; and the priest went thither to partake of the emanation_. From this
+history of the place we may learn the purport of the name, by which this
+oracular place was called. Colophon is Col-Oph On, tumulus Dei Solis
+Pythonis, and corresponds with the character given. The river, into which
+this fountain ran, was sacred, and named Halesus; it was also called
+[623]Anelon: An-El-On, Fons Dei Solis. Halesus is composed of well-known
+titles of the same God.
+
+Delos was famed for its oracle; and for a fountain sacred to the prophetic
+Deity. It was called [624]Inopus. This is a plain compound of Ain-Opus,
+Fons Pythonis. Places named Asopus, Elopus, and like, are of the same
+analogy. The God of light, Orus, was often styled Az-El; whence we meet
+with many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela,
+and Zeleia. In Lycia was the city Phaselis, situated upon the mountain
+[625]Chimæra; which mountain had the same name, and was sacred to the God
+of fire. Phaselis is a compound of Phi, which, in the Amonian language, is
+a mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os
+Vulcani, sive apertura ignis; in other words a chasm of fire. The reason
+why this name was imposed may be seen in the history of the place[626].
+Flagrat in Phaselitide Mons Chimæra, et quidem immortali diebus, et
+noctibus flammâ. Chimæra is a compound of Cham-Ur, the name of the Deity,
+whose altar stood towards the top of the [627]mountain. At no great
+distance stood Mount Argaius, which was a part of the great ridge, called
+Taurus. This Argaius may be either derived from Har, a mountain; or from
+Aur, fire. We may suppose Argaius to signify Mons cavus: or rather _ignis
+cavitas_, sive _Vulcani domus_, a name given from its being hollow, and at
+the same time a reservoir of fiery matter. The history of the mountain may
+be seen in Strabo; who says, that it was immensely high, and ever covered
+with snow; it stood in the vicinity of Comana, Castabala, Cæsarea, and
+Tyana: and all the country about it abounded with fiery [628]eruptions. But
+the most satisfactory idea of this mountain may be obtained from coins,
+which were struck in its vicinity; and particularly [629]describe it, both
+as an hollow and an inflamed mountain.
+
+In Thrace was a region called Pæonia, which seems to have had its name from
+P'Eon, the God of light[630]. The natives of these parts were styled both
+Peonians and Pierians; which names equally relate to the Sun. Agreeably to
+this Maximus Tyrius tells us, that they particularly worshipped that
+luminary: and adds, that they had no image; but instead of it used to
+suspend upon an high pole a disk of metal, probably of fine gold, as they
+were rich in that mineral: and before this they performed their
+[631]adoration.
+
+There is an apparent analogy between the names of places farther east;
+whose inhabitants were all worshippers of the Sun. Hence most names are an
+assemblage of his titles. Such is Cyrestia, Chalybon, Comana, Ancura,
+Cocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a
+compound of Ham-Es: the natives are said by Festus Avienus to have been
+devoted to the Sun:
+
+  [632]Denique flammicomo devoti pectora Soli
+  Vitam agitant.
+
+Similar to Emesa was Edessa, or more properly Adesa, so named from Hades,
+the God of light. The emperor Julian styles the region--Ἱερον εξ αιωνος τῳ
+Ἡλιῳ [633]Χωριον. This city was also, from its worship, styled [634]Ur,
+Urhoe, and Urchoë; which last was probably the name of the [635]temple.
+
+There were many places called Arsene, Arsine, Arsinoë, Arsiana. These were
+all the same name, only varied in different countries; and they were
+consequently of the same purport. Arsinoë is a compound of arez-ain, Solis
+fons: and most places so denominated will be found famed for some fountain.
+One of this name was in Syria; [636]Αρσινοη πολις εν Συριᾳ, επι βουνῳ
+κειμενη. απο δε του βουνου κρηνας ερευγεται πλειονας--αφ' ὡν ἡ πολις
+ωνομασται. _Arsinoë is a city in Syria, situated upon a rising ground, out
+of which issue many streams: from hence the city had its name_. Arsine and
+Arsiana in Babylonia had [637]fountains of bitumen. Arsene in Armenia was a
+nitrous lake: [638]Αρσηνη λιμην--νιτριτις. Near Arsinoë, upon the Red Sea,
+were hot streams of bitter [639]waters; and Arsinoë near [640]Ephesus had
+waters equally bitter.
+
+There were many people called Hyrcani; and cities and regions, Hyrcania: in
+the history of which there will be uniformly found some reference to fire.
+The name is a compound of Ur-chane, the God of that element. He was
+worshipped particularly at Ur, in Chaldea: and one tribe of that nation
+were called Urchani. Strabo mentions them as only one branch of the
+[641]literati; but [642]Pliny speaks of them as a people, a tribe of the
+Chaldeans. Here was the source of fire worship: and all the country was
+replete with bitumen and fire. There was a region [643]Hyrcania, inhabited
+by the Medes; which seems to have been of the same inflammable nature. The
+people were called Hyrcani, and Astabeni: which latter signifies the sons
+of fire. Celiarius mentions a city Hyrcania in [644]Lydia. There were
+certainly people styled Hyrcani; and a large plain called Campus Hyrcanus
+[645] in the same part of the world. It seems to have been a part of that
+parched and burning region called κατακεκαυμενη, so named from the fires
+with which it abounded. It was near Hierapolis, Caroura, and Fossa
+Charonea; all famed for fire.
+
+It may seem extraordinary, yet I cannot help thinking, that the Hercynian
+forest in Germany was no other than the Hurcanian, and that it was
+denominated from the God Urcan, who was worshipped here as well as in the
+east. It is mentioned by Eratosthenes and Ptolemy, under the name of δρυμος
+Ορκυνιος, or the forest of [646]Orcun; which is, undoubtedly, the same name
+as that above. I have taken notice, that the name of the mountain Pyrene
+signified a fountain of fire, and that the mountain had once flamed. There
+was a Pyrene among the Alpes [647]Tridentini, and at the foot of it a city
+of the same [648]name; which one would infer to have been so denominated
+from the like circumstance. I mention this, because here was the regio
+Hercynia, where the Hercynian forest[649] commenced, and from which it
+received its name. Beatus Rhenanus, in his account of these parts, says,
+that there was a tradition of this mountain Pyrene once[650] burning: and,
+conformably to this notion, it is still distinguished by the name of the
+great [651]Brenner. The country, therefore, and the forest may have been
+called Orcunian upon this account. For as the worship of the Sun, the Deity
+of fire, prevailed greatly at places of this nature, I make no doubt but
+Hercynia, which Ptolemy expresses Ορκυνια was so named from Or-cun, the God
+of that element.
+
+We must not be surprised to find Amonian names among the Alpes; for some of
+that family were the first who passed them. The merit of great performances
+was by the Greeks generally attributed to a single person. This passage
+therefore through the mountains is said by some to have been the work of
+Hercules: by others of Cottus, and [652]Cottius. From hence this particular
+branch of the mountains had the name of Alpes Cottiae; and the country was
+called Regio Cottiana: wherein were about twelve capital [653]cities. Some
+of that antient and sacred nation, the Hyperboreans, are said by Posidonius
+to have taken up their residence in these parts. [654]Τους
+Ὑπερβορεους--οικειν περι τας Αλπεις της Ιταλιας. Here inhabited the
+Taurini: and one of the chief cities was Comus. Strabo styles the country
+the land of [655]Ideonus, and Cottius. These names will be found hereafter
+to be very remarkable. Indeed many of the Alpine appellations were Amonian;
+as were also their rites: and the like is to be observed in many parts of
+Gaul, Britain, and Germany. Among other evidences the worship of Isis, and
+of her sacred ship, is to be noted; which prevailed among the Suevi.
+[656]Pars Suevorum et Isidi sacrificat: unde causa et origo peregrino
+sacro, parum comperi; nisi quod signum ipsum in modum Liburnæ figuratum
+docet advectam religionem. The ship of Isis was also reverenced at Rome:
+and is marked in the [657]calendar for the month of March. From whence the
+mystery was derived, we may learn from [658]Fulgentius. Navigium Isidis
+Ægyptus colit. Hence we find, that the whole of it came from Egypt. The
+like is shewn by [659]Lactantius. To this purpose I could bring innumerable
+proofs, were I not limited in my progress. I may perhaps hereafter
+introduce something upon this head, if I should at any time touch upon the
+antiquities of Britain and Ireland; which seem to have been but imperfectly
+known. Both of these countries, but especially the latter, abound with
+sacred terms, which have been greatly overlooked. I will therefore say so
+much in furtherance of the British Antiquarian, as to inform him, that
+names of places, especially of hills, promontories, and rivers, are of long
+duration; and suffer little change. The same may be said of every thing,
+which was esteemed at all sacred, such as temples, towers, and high mounds
+of earth; which in early times were used for altars. More particularly all
+mineral and medicinal waters will be found in a great degree to retain
+their antient names: and among these there may be observed a resemblance in
+most parts of the world. For when names have been once determinately
+affixed, they are not easily effaced. The Grecians, who under Alexander
+settled in Syria, and Mesopotamia, changed many names of places, and gave
+to others inflections, and terminations after the mode of their own
+country. But Marcellinus, who was in those parts under the Emperor Julian,
+assures us, that these changes and variations were all cancelled: and that
+in his time the antient names prevailed. Every body, I presume, is
+acquainted with the history of Palmyra, and of Zenobia the queen; who
+having been conquered by the emperor Aurelian, was afterwards led in
+triumph. How much that city was beautified by this princess, and by those
+of her family, may be known by the stately ruins which are still extant.
+Yet I have been assured by my late excellent and learned friend Mr. Wood,
+that if you were to mention Palmyra to an Arab upon the spot, he would not
+know to what you alluded: nor would you find him at all more acquainted
+with the history of Odænatus, and Zenobia. Instead of Palmyra he would talk
+of Tedmor; and in lieu of Zenobia he would tell you, that it was built by
+Salmah Ebn Doud, that is by Solomon the son of David. This is exactly
+conformable to the account in the scriptures: for it is said in the Book of
+Chronicles, [660]_He also_ (Solomon) _built Tadmor in the wilderness_. The
+Grecian name Palmyra, probably of two thousand years standing, is novel to
+a native Arab.
+
+As it appeared to me necessary to give some account of the rites, and
+worship, in the first ages, at least in respect to that great family, with
+which I shall be principally concerned, I took this opportunity at the same
+time to introduce these etymological inquiries. This I have done to the
+intent that the reader may at first setting out see the true nature of my
+system; and my method of investigation. He will hereby be able to judge
+beforehand of the scope which I pursue; and of the terms on which I found
+my analysis. If it should appear that the grounds, on which I proceed, are
+good, and my method clear, and warrantable, the subsequent histories will
+in consequence of it receive great illustration. But should it be my
+misfortune to have my system thought precarious, or contrary to the truth,
+let it be placed to no account, but be totally set aside: as the history
+will speak for itself; and may without these helps be authenticated.
+
+[Illustration: Pl. I. _Mons Argæus Ex Numism Tyanorum et Cæsariensium_]
+
+       *       *       *       *       *
+
+
+OF
+
+WORSHIP PAID AT CAVERNS;
+
+AND OF
+
+THE ADORATION OF FIRE
+
+IN THE
+
+FIRST AGES.
+
+As soon as religion began to lose its purity, it degenerated very fast;
+and, instead of a reverential awe and pleasing sense of duty, there
+succeeded a fearful gloom and unnatural horror, which were continually
+augmented as superstition increased. Men repaired in the first ages either
+to the lonely summits of mountains, or else to caverns in the rocks, and
+hollows in the bosom of the earth; which they thought were the residence of
+their Gods. At the entrance of these they raised their altars and performed
+their vows. Porphyry takes notice how much this mode of worship prevailed
+among the first nations upon the earth: [661]Σπηλαια τοινυν και αντρα των
+παλαιοτατων, πριν και ναους επινοησαι, θεοις αφοσιουντων και εν Κρητῃ μεν
+Κουρητων Διι, εν Αρκαδιᾳ δε Σεληνῃ, και Πανι εν Λυκειῳ και εν Ναξῳ Διονυσῳ.
+When in process of time they began to erect temples, they were still
+determined in their situation by the vicinity of these objects, which they
+comprehended within the limits of the sacred inclosure. These melancholy
+recesses were esteemed the places of the highest sanctity: and so greatly
+did this notion prevail, that, in aftertimes, when this practice had
+ceased, still the innermost part of the temple was denominated the
+_cavern_. Hence the Scholiast upon Lycophron interprets the words παρ'
+αντρα in the poet, [662]Τους εσωτατους τοπους του ναου. _The cavern is the
+innermost place of the temple_. Pausanias, speaking of a cavern in Phocis,
+says, that it was particularly sacred to Aphrodite. [663]Αφροδιτη δ' εχει
+εν σπηλαιῳ τιμας. _In this cavern divine honours were paid to Aphrodite._
+Parnassus was rendered holy for nothing more than for these unpromising
+circumstances. Ἱεροπρεπης ὁ Παρνασσος, εχων αντρα τε και αλλα χωρια
+τιμωμενα τε, και, ἁγιστευομενα.[664] _The mountain of Parnassus is a place
+of great reverence; having many caverns, and other detached spots, highly
+honoured and sanctified_. At Tænarus was a temple with a fearful aperture,
+through which it was fabled that Hercules dragged to light the dog of hell.
+The cave itself seems to have been the temple; for it is said, [665]Επι τῃ
+ακρᾳ Ναος εικασμενος σπηλαιῳ. _Upon the top of the promontory stands a
+temple, in appearance like a cavern_. The situation of Delphi seems to have
+been determined on account of a mighty chasm in the hill, [666]οντος
+χασματος εν τῳ τοπῳ: and Apollo is said to have chosen it for an oracular
+shrine, on account of the effluvia which from thence proceeded.
+
+  [667]Ut vidit Pæan vastos telluris hiatus
+  Divinam spirare fidem, ventosque loquaces
+  Exhalare solum, sacris se condidit antris,
+  Incubuitque adyto: vates ibi factus Apollo.
+
+Here also was the temple of the [668]Muses, which stood close upon a
+reeking stream. But, what rendered Delphi more remarkable, and more
+reverenced, was the Corycian cave, which lay between that hill and
+Parnassus. It went under ground a great way: and Pausanias, who made it his
+particular business to visit places of this nature, says, _that it was the
+most extraordinary of any which he ever beheld_. [669]Αντρον Κωρυκιον
+σπηλαιων, ὡν ειδον, θεας αξιον μαλιστα. There were many caves styled
+Corycian: one in Cilicia, mentioned by Stephanus Byzantinus from
+Parthenius, who speaks of a city of the same name: Παρ' ᾑ το Κωρυκιον
+αντρον Νυμφων, αξιαγαστον θεαμα. _Near which city was the Corycian cavern,
+sacred to the nymphs, which afforded a sight the most astonishing_. There
+was a place of this sort at [670]Samacon, in Elis; and, like the above,
+consecrated to the nymphs. There were likewise medicinal waters, from which
+people troubled with cutaneous and scrofulous disorders found great
+benefit. I have mentioned the temple at Hierapolis in [671]Phrygia; and the
+chasm within its precincts, out of which there issued a pestilential
+vapour. There was a city of the same name in [672]Syria, where stood a
+temple of the highest antiquity; and in this temple was a fissure, through
+which, according to the tradition of the natives, the waters at the deluge
+retired. Innumerable instances might be produced to this purpose from
+Pausanias, Strabo, Pliny, and other writers.
+
+It has been observed, that the Greek term κοιλος, hollow, was often
+substituted for Coëlus, heaven: and, I think, it will appear to have been
+thus used from the subsequent history, wherein the worship of the
+Atlantians is described. The mythologists gave out, that Atlas supported
+heaven: one reason for this notion was, that upon mount Atlas stood a
+temple to Coëlus. It is mentioned by Maximus Tyrius in one of his
+dissertations, and is here, as in many other instances, changed to κοιλος,
+hollow. The temple was undoubtedly a cavern: but the name is to be
+understood in its original acceptation, as Coël, the house of God; to which
+the natives paid their adoration. This mode of worship among the Atlantian
+betrays a great antiquity; as the temple seems to have been merely a vast
+hollow in the side of the mountain; and to have had in it neither image,
+nor pillar, nor stone, nor any material object of adoration: [673]Εστι δε
+Ατλας ορος κοιλον, επιεικως ὑψηλον.--Τουτο Λιβυων και ἱερον, και θεος, και
+ὁρκος, και αγαλμα. _This Atlas (of which I have been speaking) is a
+mountain with a cavity, and of a tolerable height, which the natives esteem
+both as a temple and a Deity: and it is the great object by which they
+swear; and to which they pay their devotions_. The cave in the mountain was
+certainly named Co-el, the house of God; equivalent to Cœlus of the Romans.
+To this the people made their offerings: and this was the heaven which
+Atlas was supposed to support. It seems to have been no uncommon term among
+the Africans. There was a city in Libya named Coël, which the Romans
+rendered Coëlu. They would have expressed it Coelus, or Cœlus; but the name
+was copied in the time of the Punic wars, before the s final was admitted
+into their writings. Vaillant has given several specimens of coins struck
+in this city to the honour of some of the Roman [674]emperors, but
+especially of Verus, Commodus, and Antoninus Pius.
+
+[Illustration: Pl. II. _Temple of Mithras near Naki Rustan in Persia. Also
+temples in the rock near the Plain of the Magi._ From Le Bruyn.]
+
+Among the Persians most of the temples were caverns in rocks, either formed
+by nature, or artificially produced. They had likewise Puratheia, or open
+temples, for the celebration of the rites of fire. I shall hereafter shew,
+that the religion, of which I have been treating, was derived from the sons
+of Chus: and in the antient province of Chusistan, called afterwards
+Persis, there are to be seen at this day many curious monuments of
+antiquity, which have a reference to that worship. The learned Hyde
+supposes them to have been either [675]palaces, or tombs. The chief
+building, which he has taken for a palace, is manifestly a Puratheion; one
+of those open edifices called by the Greeks Ὑπαιθρα. It is very like the
+temple at Lucorein in upper Egypt, and seems to be still entire. At a
+glance we may perceive, that it was never intended for an habitation. At a
+distance are some sacred grottos, hewn out of the rock; the same which he
+imagines to have been tombs. Many of the antients, as well as of the
+moderns, have been of the same opinion. In the front of these grottos are
+representations of various characters: and among others is figured, more
+than once, a princely personage, who is approaching the altar where the
+sacred fire is [676]burning. Above all is the Sun, and the figure of a
+Deity in a cloud, with sometimes a sacred bandage, at other times a serpent
+entwined round his middle, similar to the Cnuphis of Egypt. Hyde supposes
+the figure above to be the soul of the king, who stands before the altar:
+but it is certainly an emblem of the Deity, of which we have a second
+example in Le [677]Bruyn, copied from another part of these edifices. Hyde
+takes notice, that there were several repetitions of this history, and
+particularly of persons, solem et ignem in pariete delineatos intuentes:
+yet he forms his judgment from one specimen only. These curious samples of
+antient architecture are described by [678]Kæmpfer, [679]Mandesloe,
+[680]Chardin, and [681]Le Bruyn. They are likewise taken notice of by
+[682]Thevenot, and Herbert. In respect to the grottos I am persuaded, that
+they were temples, and not tombs. Nothing was more common among the
+Persians than to have their temples formed out of rocks. Mithras e
+[683]Petrâ was in a manner a proverb. Porphyry assures us, that the Deity
+had always a rock or cavern for his temple: that people, in all places,
+where the name of Mithras was known, paid their worship at a [684]cavern.
+Justin Martyr speaks to the same [685]purpose: and Lutatius Placidus
+mentions that this mode of worship began among the Persians, [686]Persæ in
+spelæis coli solem primi invenisse dicuntur. There is therefore no reason
+to think that these grottos were tombs; or that the Persians ever made use
+of such places for the sepulture of their kings. The tombs of [687]Cyrus,
+[688]Nitocris, and other oriental princes, were within the precincts of
+their cities: from whence, as well as from the devices upon the
+entablatures of these grottos, we may be assured that they were designed
+for temples. Le Bruyn indeed supposes them to have been places of burial;
+which is very natural for a person to imagine, who was not acquainted with
+the antient worship of the people. Thevenot also says, that he [689]went
+into the caverns, and saw several stone coffins. But this merely
+conjectural: for the things, to which he alludes, were not in the shape of
+coffins, and had undoubtedly been placed there as cisterns for water, which
+the Persians used in their nocturnal lustrations. This we may, in great
+measure, learn from his own words: for he says, that these reservoirs were
+square, and had a near resemblance to the basons of a fountain. The hills,
+where these grottos have been formed, are probably the same, which were of
+old famous for the strange echoes, and noises heard upon them. The
+circumstance is mentioned by Clemens Alexandrinus[690], who quotes it from
+the writers, who treated of the Persic history. It seems that there were
+some sacred hills in Persis, where, as people passed by, there were heard
+shouts, as of a multitude of people: also hymns and exultations, and other
+uncommon noises. These sounds undoubtedly proceeded from the priests at
+their midnight worship: whose voices at that season were reverberated by
+the mountains, and were accompanied with a reverential awe in those who
+heard them. The country below was called Χωρα των Μαγων, the region of the
+Magi.
+
+The principal building also, which is thought to have been a palace, was a
+temple; but of a different sort. The travellers above say, that it is
+called Istachar: and Hyde repeats it, and tells us, that it signifies e
+rupe sumptum, seu rupe constans saxeum palatium: and that it is derived
+from the Arabic word sachr, rupes, in the eighth [691]conjugation. I am
+sorry, that I am obliged to controvert this learned man's opinion, and to
+encounter him upon his own ground, about a point of oriental etymology. I
+am entirely a stranger to the Persic, and Arabic languages; yet I cannot
+acquiesce in his opinion. I do not think that the words e rupe sumptum, vel
+rupe constans saxeum palatium, are at any rate materials, out of which a
+proper name could be constructed. The place to be sure, whether a palace,
+or a temple, is built of stone taken from the quarry, or rock: but what
+temple or palace is not? Can we believe that they would give as a proper
+name to one place, what was in a manner common to all; and choose for a
+characteristic what was so general and indeterminate? It is not to be
+supposed. Every symbol, and representation relates to the worship of the
+country: and all history shews that such places were sacred, and set apart
+for the adoration of fire, and the Deity of that element, called Ista, and
+Esta.[692] Ista-char, or Esta-char is the place or temple of Ista or Esta;
+who was the Hestia, Ἑστια, of the Greeks, and Vesta of the Romans. That the
+term originally related to fire we have the authority of Petavius.
+[693]Hebraïcâ linguâ אש ignem significat, Aramæâ אשתא quâ voce ignem a
+Noëmo vocatum Berosus prodidit: atque inde fortassis Græci Ἑστιας originem
+deduxerunt. Herbert, therefore, with great propriety, supposes the building
+to have been the temple of [694]Anaia, or Anaïs; who was the same as Hanes,
+as well as Hestia. Procopius, speaking of the sacred fire of the Persians,
+says expressly, that it was the very same which in aftertimes the Romans
+worshipped, and called the fire of Hestia, or Vesta. [695]Τουτο εστι το
+πυρ, ὁπερ Ἑστιαν εκαλουντο, και εσεβοντο εν τοις ὑστεροις χρονοις Ρωμαιοι.
+This is farther proved from a well known verse in Ovid.
+
+  [696]Nec tu aliud Vestam, quam vivam intellige flammam.
+
+Hyde renders the term after Kæmpfer, Ista: but it was more commonly
+expressed Esta, and Asta. The Deity was also styled Astachan, which as a
+masculine signified Sol Dominus, sive Vulcanus Rex. This we may infer from
+a province in Parthia, remarkable for eruptions of fire, which was called
+[697]Asta-cana, rendered by the Romans Astacene, the region of the God of
+fire. The island Delos was famous for the worship of the sun: and we learn
+from Callimachus, that there were traditions of subterraneous fires
+bursting forth in many parts of it.
+
+  [698]Φυκος ἁπαν κατεφλεξας, επει περικαιεο πυρι.
+
+Upon this account it was called [699]Pirpile; and by the same poet Histia,
+and Hestia, similar to the name above. [700]Ιστιη, ω νησων ευεστιη. The
+antient Scythæ were worshippers of fire: and Herodotus describes them as
+devoted to Histia[701]. Ἱλασκοντας Ἱστιην μεν μαλιστα. From hence, I think,
+we may know for certain the purport of the term Istachar, which was a name
+given to the grand Pureion in Chusistan from the Deity there worshipped. It
+stands near the bottom of the hills with the caverns in a widely-extended
+plain: which I make no doubt is the celebrated plain of the magi mentioned
+above by Clemens. We may from these data venture to correct a mistake in
+Maximus Tyrius, who in speaking of fire-worship among the Persians, says,
+that it was attended with acclamations, in which they invited the Deity to
+take his repast[702]. Πυρ, δεσποτα, εσθιε. What he renders εσθιε, was
+undoubtedly Ἑστιε, Hestie, the name of the God of fire. The address was, Ω
+Πυρ, δεσποτα, Ἑστιε: O mighty Lord of fire, Hestius: which is changed to O
+Fire, come, and feed.
+
+The island Cyprus was of old called [703]Cerastis, and Cerastia; and had a
+city of the same name. This city was more known by the name of Amathus: and
+mention is made of cruel rites practised in its [704]temple. As long as the
+former name prevailed, the inhabitants were styled Cerastæ. They were more
+particularly the priests who were so denominated; and who were at last
+extirpated for their cruelty. The poets imagining that the term Cerastæ
+related to a horn, fabled that they were turned into bulls.
+
+  [705] Atque illos gemino quondam quibus aspera cornu
+  Frons erat, unde etiam nomen traxere Cerastæ.
+
+There was a city of the same name in Eubœa, expressed Carystus, where the
+stone [706]Asbestus was found. Of this they made a kind of cloth, which was
+supposed to be proof against fire, and to be cleansed by that element. The
+purport of the name is plain; and the natural history of the place affords
+us a reason why it was imposed. For this we are obliged to Solinus, who
+calls the city with the Grecian termination, Carystos; and says, that it
+was noted for its hot streams: [707]Carystos aquas calentes habet, quas
+Ελλοπιας vocant. We may therefore be assured, that it was called Car-ystus
+from the Deity of fire, to whom all hot fountains were sacred. Ellopia is a
+compound of El Ope, Sol Python, another name of the same Deity. Carystus,
+Cerastis, Cerasta, are all of the same purport: they betoken a place, or
+temple of Astus, or Asta, the God of fire. Cerasta in the feminine is
+expressly the same, only reversed, as Astachar in Chusistan. Some places
+had the same term in the composition of their names, which was joined with
+Kur; and they were named in honour of the Sun, styled Κυρος, Curos. He was
+worshipped all over Syria; and one large province was hence named Curesta,
+and Curestica, from Κυρ Ἑστος, Sol Hestius.
+
+In Cappadocia were many Puratheia; and the people followed the same manner
+of worship, as was practised in Persis. The rites which prevailed, may be
+inferred from the names of places, as well as from the history of the
+country. One city seems to have been denominated from its tutelary Deity,
+and called Castabala. This is a plain compound of Ca-Asta-Bala, the place
+or temple of Asta Bala; the same Deity, as by the Syrians was called
+Baaltis. Asta Bala was the Goddess of fire: and the same customs prevailed
+here as at Feronia in Latium. The female attendants in the temple used to
+walk with their feet bare over burning [708]coals.
+
+Such is the nature of the temple named Istachar; and of the caverns in the
+mountains of Chusistan. They were sacred to Mithras, and were made use of
+for his rites. Some make a distinction between Mithras, Mithres, and
+Mithra: but they were all the same Deity, the [709]Sun, esteemed the chief
+God of the Persians. In these gloomy recesses people who were to be
+initiated, were confined for a long season in the dark, and totally
+secluded from all company. During this appointed term they underwent, as
+some say, eighty kinds of trials, or tortures, by way of expiation.
+[710]Mithra apud Persas Sol esse existimatur: nemo vero ejus sacris
+initiari potest, nisi per aliquot suppliciarum gradus transierit. Sunt
+tormentorum ij lxxx gradus, partim intensiores.--Ita demum, exhaustis
+omnibus tormentis, sacris imbuuntur. Many [711]died in the trial: and those
+who survived were often so crazed and shaken in their intellects, that they
+never returned to their former state of mind.
+
+Some traces of this kind of penance may be still perceived in the east,
+where the followers of Mahomet have been found to adopt it. In the history
+given by Hanway of the Persian monarch, Mir Maghmud, we have an account of
+a process similar to that above, which this prince thought proper to
+undergo. He was of a sour and cruel disposition, and had been greatly
+dejected in his spirits; on which account he wanted to obtain some light
+and assistance from heaven. [712]_With this intent Maghmud undertook to
+perform the spiritual exercises which the Indian Mahommedans, who are more
+addicted to them than those of other countries, have introduced into
+Kandahar. This superstitious practice is observed by shutting themselves up
+fourteen or fifteen days in a place where no light enters. The only
+nourishment they take is a little bread and water at sun-set. During this
+retreat they employ their time in repeating incessantly, with a strong
+guttural voice, the word_ Hou, _by which they denote one of the attributes
+of the Deity. These continual cries, and the agitations of the body with
+which they were attended, naturally unhinge the whole frame. When by
+fasting and darkness the brain is distempered, they fancy they see spectres
+and hear voices. Thus they take pains to confirm the distemper which puts
+them upon such trials_.
+
+_Such was the painful exercise which Maghmud undertook in January this
+year; and for this purpose he chose a subterraneous vault. In the beginning
+of the next month, when he came forth, he was so pale, disfigured, and
+emaciated, that they hardly knew him. But this was not the worst effect of
+his devotion. Solitude, often dangerous to a melancholy turn of thought,
+had, under the circumstances of his inquietude, and the strangeness of his
+penance, impaired his reason. He became restless and suspicious, often
+starting_.--In one of these fits he determined to put to death the whole
+family of his predecessor, Sha Hussein; among whom were several brothers,
+three uncles, and seven nephews, besides that prince's children. All these,
+in number above an hundred, the tyrant cut to pieces with his own hand in
+the palace yard, where they were assembled for that bloody purpose. Two
+small children only escaped by the intervention of their father, who was
+wounded in endeavouring to screen them.
+
+[Illustration: Pl. III. Petra, Mithra or Temple of Mithras from Thevenot. Part 2.]
+
+The reverence paid to caves and grottos arose from a notion that they were
+a representation of the [713]world; and that the chief Deity whom the
+Persians worshipped proceeded from a cave. Such was the tradition which
+they had received, and which contained in it matter of importance. Porphyry
+attributes the original of the custom to Zoroaster, whoever Zoroaster may
+have been; and says, that he first consecrated a natural cavern in Persis
+to Mithras, the creator and father of all things. He was followed in this
+practice by others, who dedicated to the Deity places of this [714]nature;
+either such as were originally hollowed by nature, or made so by the art of
+man. Those, of which we have specimens exhibited by the writers above, were
+probably enriched and ornamented by the Achaimenidæ of Persis, who
+succeeded to the throne of Cyrus. They are modern, if compared with the
+first introduction of the worship; yet of high antiquity in respect to us.
+They are noble relics of Persic architecture, and afford us matter of great
+curiosity.
+
+       *       *       *       *       *
+
+
+OF THE
+
+OMPHI,
+
+AND OF
+
+THE WORSHIP UPON HIGH PLACES.
+
+The term Omphi is of great antiquity, and denotes an oracular influence, by
+which people obtained an insight into the secrets of futurity. I have taken
+notice with what reverence men in the first ages repaired to rocks and
+caverns, as to places of particular sanctity. Here they thought that the
+Deity would most likely disclose himself either by a voice, or a dream, or
+some other præternatural token. Many, for the same purpose, worshipped upon
+hills, and on the tops of high mountains; imagining that they hereby
+obtained a nearer communication with heaven. Hence we read, as far back as
+the days of Moses, concerning the high places in [715]Canaan. And, under
+the kings of Israel and Judah, that the people _made their offerings in
+high places_. We are particularly told of Pekah, the son of Remaliah, that
+_he walked in the way of the [716] kings of Israel; yea, and made his sons
+to pass through the fire, according to the abominations of the heathen--and
+he sacrificed and burnt incense in the high places, and on the hills, and
+under every green tree_. And many times when a reformation was introduced
+under some of the wiser and better princes, it is still lamented by the
+sacred writer, that [717] _the high places were not taken away: the people
+still offered, and burnt incense on the high places_. It is observable,
+when the king of Moab wanted to obtain an answer from God, that he took
+Balaam the prophet, and brought him to the [718]high places of Baal. And,
+finding that he could not obtain his purpose there, he carried him into the
+field of Zophim unto the top of Pisgah; and from thence he again removed
+him to the top of Peor. In all these places _he erected seven altars, and
+offered a bullock and a ram on every[719] altar_. It is said of Orpheus,
+that he went with some of his disciples to meet Theiodamas, the son of
+Priam, and to partake in a sacrifice which he every year offered upon the
+summit of a high[720] mountain. We are told by Strabo, that the Persians
+always performed their worship upon hills[721]. Περσαι τοινυν αγαλματα και
+βωμους ουχ ἱδρυονται· Θυουσι δε εν ὑψηλῳ τοπῳ, τον ουρανον ηγουμενοι Δια.
+
+The people of Cappadocia and Pontus observed the like method of worship:
+and, of all sacrifices, wherever exhibited upon high places, none, perhaps,
+ever equalled in magnificence that which was offered by Mithridates upon
+his war with the Romans. He followed the Persic modes of worship, as well
+as the mixed rites of the Chaldeans and Syrians. Hence he chose one of the
+highest mountains in his dominions: upon the top of which he reared an
+immense pile, equal in size to the summit on which it stood: and there he
+sacrificed to the God of armies--[722]Εθυε τῳ Στρατιῳ Διι πατριον θυσιαν,
+επι ορους ὑψηλου κορυφην μειζονα αλλην επιτιθεις. The pile was raised by
+his vassal princes: and the offerings, besides those customary, were wine,
+honey, oil, and every species of aromatics. The fire is said to have been
+perceived at the distance of near a thousand stadia. The Roman poet makes
+his hero choose a like situation for a temple which he erected to Venus;
+and for the grove which he dedicated to the manes of his father.
+
+  [723]Tum vicina astris Ericino in vertice sedes
+  Fundatur Veneri Idaliæ: tumuloque Sacerdos,
+  Et lucus, late sacer, additur Anchiseo.
+
+In Japan most of their temples at this day are constructed upon eminences;
+and often upon the ascent of high mountains. They are all, [724]says
+Kæmpfer, most sweetly seated: A curious view of the adjacent country, a
+spring and rivulet of clear water, and the neighbourhood of a grove with
+pleasant walks, being the necessary qualifications of those spots of ground
+where these holy structures are to be built: for they say that the Gods are
+extremely delighted with such high and pleasant places.
+
+This practice in early times was almost universal; and every [725]mountain
+was esteemed holy. The people, who prosecuted this method of worship,
+enjoyed a soothing infatuation, which flattered the gloom of superstition.
+The eminences to which they retired were lonely, and silent; and seemed to
+be happily circumstanced for contemplation and prayer. They, who frequented
+them, were raised above the lower world; and fancied that they were brought
+into the vicinity of the powers of the air, and of the Deity who resided in
+the higher regions. But the chief excellence for which they were
+frequented, was the Omphi, expressed ομφη by the Greeks, and interpreted
+[726]Θεια κληδων, vox divina, being esteemed a particular revelation from
+heaven. In short, they were looked upon as the peculiar places where God
+delivered his oracles. Hermæus in Plutarch expresses this term ομφις,
+omphis; and says, that it was the name of an Egyptian Deity: and he
+interprets it, I know not for what reason, [727]ευεργετης. The word truly
+rendered was Omphi or Amphi, the oracle of Ham; who, according to the
+Egyptian theology, was the same as the Sun, or Osiris. He was likewise
+revered as the chief Deity by the Chaldeans; and by most nations in the
+east. He was styled both Ham, and Cham: and his oracles both Omphi and
+Ompi. In consequence of this, the mountains where they were supposed to be
+delivered, came to be denominated Har-al-Ompi; which al-ompi by the Greeks
+was changed to Ολυμπος, Olympus; and the mountain was called ορος Ολυμπου.
+There were many of this name. The Scholiast upon Apollonius reckons up
+[728]six: but there were certainly more, besides a variety of places styled
+upon the same account [729]Olympian. They were all looked upon to be
+prophetic; and supposed to be the residence of the chief Deity, under
+whatever denomination he was specified, which was generally the God of
+light. For these oracles no place was of more repute than the hill at
+Delphi, called Omphi-El, or the oracle of the Sun. But the Greeks, who
+changed Al-omphi to Olympus, perverted these terms in a manner still more
+strange: for finding them somewhat similar in sound to a word in their own
+language, their caprice immediately led them to think of ομφαλος, a navel,
+which they substituted for the original word. This they did uniformly in
+all parts of the world; and always invented some story to countenance their
+mistake. Hence, whenever we meet with an idle account of a navel, we may be
+pretty sure that there is some allusion to an oracle. In respect to Delphi,
+they presumed that it was the umbilicus, or centre of the whole earth. The
+poets gave into this notion without any difficulty; Sophocles calls it
+[730]μεσομφαλα Γης μαντεια: and Euripides avers that it was the precise
+centre of the earth:
+
+  [731]Οντως μεσον ομφαλον γας
+    Φοιβου κατεχει δομος.
+
+Livy, the historian, does not scruple to accede to this notion, and to call
+it [732]umbilicum orbis terrarum. Strabo speaks of it in this light, but
+with some hesitation. [733]Της Ἑλλαδος εν μεσῳ ΠΩΣ εστι της
+συμπασης--ΕΝΟΜΙΣΘΗ δη και οικουμενης· και εκαλεσαν της γης ΟΜΦΑΛΟΝ. Varro
+very sensibly refutes this idle notion in some [734]strictures upon a
+passage in the poet Manilius to the purpose above.
+
+                  O, sancte Apollo,
+  Qui umbilicum certum terrarum obtines.
+
+Upon which he makes this remark: Umbilicum dictum aiunt ab umbilico nostro,
+quod is medius locus sit terrarum, ut umbilicus in nobis: quod utrumque est
+falsum. Neque hic locus terrarum est medius; neque noster umbilicus est
+hominis medius. Epimenides long before had said the same:
+
+  [735]Ουτε γαρ ην γαιης μεσος ομφαλος, ουδε θαλασσης.
+
+But supposing that this name and character had some relation to Delphi, how
+are we to account for other places being called after this manner? They
+could not all be umbilical: the earth cannot be supposed to have different
+centres: nor could the places thus named be always so situated, as to be
+central in respect to the nation, or the province in which they were
+included. Writers try to make it out this way: yet they do not seem
+satisfied with the process. The contradictory accounts shew the absurdity
+of the notion. It was a term borrowed from Egypt, which was itself an
+Omphalian region. Horus Apollo not knowing the meaning of this has made
+Egypt the centre of the earth: [736]Αιγυπτων γη μεση της οικουμενης.
+Pausanias mentions an Omphalus in the Peloponnesus, which was said to have
+been the middle of that country. He seems however to doubt of this
+circumstance, as he well may[737]. Ου πορρω δε εστιν ὁ καλουμενος Ομφαλος,
+Πελοποννησου δε πασης μεσον, ει δη τα οντα ειρηκασι. _At no great distance
+is a place called the Omphalus, or navel; which is the centre of the whole
+Peloponnesus, if the people here tell us the truth_. At Enna in [738]Sicily
+was an Omphalus: and the island of Calypso is represented by Homer as the
+umbilicus of the sea. The Goddess resided--[739]Νησῳ εν αμφιρυτῃ ὁθι τ'
+ομφαλος εστι θαλασσης. The Ætolians were styled umbilical; and looked upon
+themselves as the central people in Greece, like those of Delphi. But this
+notion was void of all truth in every instance which has been produced: and
+arose from a wrong interpretation of antient terms. What the Grecians
+styled Omphalus was certainly Ompha-El, the same as Al-Ompha; and related
+to the oracle of Ham or the Sun: and these temples were Prutaneia, and
+Puratheia, with a tumulus or high altar, where the rites of fire were in
+antient times performed. As a proof of this etymology most of the places
+styled Olympian, or Omphalian, will be found to have a reference to an
+oracle. Epirus was celebrated for the oracle at Dodona: and we learn from
+the antient poet, Reianus, that the natives were of old called Omphalians:
+
+  [740]Συν τε Παραυαιοι, και αμυμονες Ομφαλιηεις.
+
+There was an Omphalia in Elis; and here too was an oracle mentioned by
+[741]Pindar and Strabo: [742]Την δε επιφανειαν εσχεν (ἡ Ολυμπια) εξ αρχης
+δια το μαντειον του Ολυμπιου Διος. _The place derived all its lustre
+originally from the oracular temple of Olympian Jove._ In this province was
+an antient city [743]Alphira; and a grove of Artemis [744]Alpheionia, and
+the whole was watered by the sacred river Alpheus. All these are derived
+from El, the prophetic Deity, the Sun; and more immediately from his
+oracle, Alphi. The Greeks deduced every place from some personage: and
+Plutarch accordingly makes Alpheus[745]--Ἑις των το γενος αφ' ἡλιου
+καταγοντων, one of those who derived their race from the Sun. The term
+Alphi, from whence the Greeks formed Alphira, Alpheionia, and Alpheüs, is
+in acceptation the same as Amphi. For Ham being by his posterity esteemed
+the Sun, or El; and likewise Or, the same as Orus; his oracles were in
+consequence styled not only Amphi, and Omphi, but Alphi, Elphi, Orphi,
+Urphi.
+
+I have taken notice of several cities called Omphalian, and have observed,
+that they generally had oracular temples: but by the Greeks they were
+universally supposed to have been denominated from a navel. There was a
+place called [746]Omphalian in Thessaly: and another in Crete, which had a
+celebrated [747]oracle. It is probably the same that is mentioned by
+Strabo, as being upon mount Ida, where was the city Elorus. Diodorus speaks
+of this oracle, named Omphalian; but supposes that the true name was
+ομφαλος, omphalus: and says, that it was so called (strange to tell)
+because Jupiter, when he was a child, lost his navel here, which dropped
+into the river Triton: [748]Απο τουτου τοτε συμβαντος Ομφαλον
+προσαγορευθηναι το χωριον: _from this accident the place had the name of
+Omphalus, or the navel_. Callimachus in his hymn to Jupiter dwells upon
+this circumstance:
+
+  [749]Ευτε Θενας απελειπεν επι Κνωσσοιο φερουση,
+  Ζευ πατερ, ἡ Νυμφη σε (Θεναι δ' εσαν εγγυθι Κνωσσου)
+  Τουτακι τοι πεσε, Δαιμον, απ' ομφαλος, ενθεν εκεινο
+  Ομφαλιον μετεπειτα πεδον καλεουσι Κυδωνες.
+
+Who would imagine, that one of the wisest nations that ever existed could
+rest satisfied with such idle figments: and how can we account for these
+illusions, which overspread the brightest minds? We see knowing and
+experienced people inventing the most childish tales; lovers of science
+adopting them; and they are finally recorded by the grave historian: all
+which would not appear credible, had we not these evidences so immediately
+transmitted from them. And it is to be observed that this blindness is only
+in regard to their religion; and to their mythology, which was grounded
+thereupon. In all other respects they were the wisest of the sons of men.
+
+We meet in history with other places styled Omphalian. The temple of
+Jupiter Ammon was esteemed of the highest antiquity, and we are informed
+that there was an omphalus here; and that the Deity was worshipped under
+the form of a navel. Quintus Curtius, who copied his history from the
+Greeks, gives us in the life of Alexander the following strange account,
+which he has embellished with some colouring of his own. [750]Id, quod pro
+Deo colitur, non eandem effigiem habebat, quam vulgo Diis Artifices
+accommodârunt. _Umbilico_ maxime similis est habitus, smaragdo, et gemmis,
+coagmentatus. Hunc, cum responsum petitur, navigio aurato gestant
+Sacerdotes, multis argenteis _pateris_ ab utroque navigii latere
+pendentibus. The whole of this is an abuse of terms, which the author did
+not understand, and has totally misapplied. One would imagine that so
+improbable a story, as that of an umbilical Deity with his silver basons,
+though patched up with gold and emeralds, would have confuted itself. Yet
+Schottus in his notes upon Curtius has been taken with this motly
+description: and in opposition to all good history, thinks that this idle
+story of a navel relates to the compass. Hyde too has adopted this notion;
+and proceeds to shew how each circumstance may be made to agree with the
+properties of the magnet. [751]Illa nempe Jovis effigies videtur
+semiglobulare quiddam, uti est compassus marinus, formâ umbilici librarii,
+seu umbonis, tanquam ενθεον quoddam adoratum, propter ejusdem divinum
+auxilium: utpote in quo index magneticus erat sicut intus existens quidam
+deus, navigiorum cursum in medio æquore dirigens. These learned men were
+endued with a ready faith: and not only acquiesce in what they have been
+told, but contribute largely to establish the mistake. The true history is
+this. Most places in which was the supposed oracle of a Deity, the
+Grecians, as I have before mentioned, styled Olympus, Olympia, and
+Olympiaca: or else Omphale, and Omphalia, and the province χωριον Ομφαλιον.
+These terms were thought to relate to a navel: but, if such an
+interpretation could have been made to correspond with the history of any
+one place, yet that history could not have been reiterated; nor could
+places so widely distant have all had the same reference. What was
+terminated ομφαλος was [752]Omph-El, the oracle of God, the seat of divine
+influence: and Al-Omphi was a name given to mountains and eminences upon
+the same account. An oracle was given to Pelias in Thessaly: and whence did
+it proceed? from the well wooded omphalus of his mother Earth.
+
+  [753]Ηλθε δε ὁι κρυοεν
+  Πυκινῳ μαντευμα θυμῳ
+  Παρα μεσον ομφαλον
+  Ευδενδροιο ῥηθεν ματερος.--
+
+In other words, it proceeded from the stately grove of Hestia, where stood
+an oracular temple.
+
+In respect to the omphalus of Ammon, which Curtius has translated
+umbilicus, and garnished with gold and jewels, the whole arises from a
+mistake in terms, as in the many instances before. It was Omphi El, the
+oracle of Ham, or the Sun: and the shrine, from whence it was supposed to
+proceed, was carried in a boat. The Pateræ, represented as so many silver
+basons, were in reality the interpreters of the oracle. They were the
+priests, who in the sacred processions walked on each side, and supported
+both the image and the boat in which it was carried. They are said to have
+been eighty in number; and they pretended to bear the Deity about, just as
+they were by the divine impulse directed. _The God_, says [754]Diodorus
+Siculus, _is carried about in a ship of gold by eighty of his priests. They
+bear him upon their shoulders, and pursue their way by instinct, just as
+the divine automaton chances to direct them._ These persons, who thus
+officiated, were probably the same as the Petipharæ of the antient
+Egyptians, but were called Pateræ by the Greeks. It was a name, and office,
+by which the priests of Delphi, and of many other places besides those in
+Egypt, were distinguished: and the term always related to oracular
+interpretation. Hence Bochart describes these priests, and their function,
+very justly. [755]Pateræ Sacerdotes Apollinis, oraculorum interpretes.
+Pator, or Petor, was an Egyptian word; and Moses speaking of Joseph, and
+the dreams of Pharaoh, more than once makes use of it in the sense above.
+It occurs Genesis. c. 41. v. 8.--v. 13. and manifestly alludes to an
+interpretation of that divine intercourse, which the Egyptians styled
+Omphi. This was communicated to Pharaoh by a dream: for the Omphi was
+esteemed not only a verbal response, but also an intimation by
+[756]dreams--Ομφη, φημη θεια, θεια κληδων--ονειρου φαντασματα. Hesychius.
+So it likewise occurs in Eusebius; who quotes a passage from the oracles of
+Hecate, wherein the Gods are represented, as insensibly wafted through the
+air like an Omphean vision.
+
+  [757]Τους δε μεσους μεσατοισιν επεμβεβαωτας αηταις
+  Νοσφι πυρος θειοιο ΠΑΝΟΜΦΕΑΣ ηυτ' ΟΝΕΙΡΟΥΣ.
+
+These Omphean visions were explained by Joseph; he interpreted the dreams
+of Pharaoh: wherefore the title of Pator is reckoned by the Rabbins among
+the names of Joseph. There is thought to be the same allusion to divine
+interpretation in the name of the apostle Peter: Πετρος, ὁ επιλυων, ὁ
+επιγινωσκων. Hesych. Petrus Hebræo sermone agnoscens notat. Arator. From
+these examples we may, I think, learn that the priest was styled Petor, and
+Pator: and that it was the place, which properly was called Patora. The
+Colossal statue of Memnon in the Thebaïs was a Patora, or oracular image.
+There are many inscriptions upon different parts of it; which were copied
+by Dr. Pocock[758], and are to be seen in the first volume of his travels.
+They are all of late date in comparison of the statue itself; the antiquity
+of which is very great. One of these inscriptions is particular, and
+relates to the Omphi, which seems to have frightened away some ill-disposed
+people in an attempt to deface the image:
+
+  [759]Εικονα λωβητηρες ελυμηναντ' ὁτι διαν
+  Θειοτατου νυκτωρ ομφην επι Μεμνονος ηλθον.
+
+One of the most famous oracles of Apollo was in Lycia: and in consequence
+of it the place was named Patara. Patra in Achaia was of the same purport.
+I should imagine, that the place where Balaam the false [760]prophet
+resided, was of the same nature; and that by Pethor and Pethora was meant a
+place of interpretation, or oracular temple. There was probably a college
+of priests; such as are mentioned to have existed among the Amonians: of
+whom Balaam had been by the king of Moab appointed chief Petora, or priest.
+It seems to have been the celebrated place in Arabia, famous in after times
+for the worship of Alilat, and called by the Romans [761]Petra.
+
+The custom of carrying the Deity in a shrine, placed in a boat, and
+supported by priests, was in use among the Egyptians, as well as the
+[762]Ammonites. It is a circumstance which deserves our notice; as it
+appears to be very antient, and had doubtless a mysterious allusion. We
+have three curious examples of it among [763]Bishop Pocock's valuable
+specimens of antiquity, which he collected in those parts. He met with them
+at Luxorein, or [764]Lucorein, near Carnac, in the Thebaïs; but mentions
+not what they relate to: nor do I know of any writer who has attended to
+their history. The accounts given above by Curtius, and Diodorus, are
+wonderfully illustrated by these representations from Egypt. It is plain
+that they all relate to the same religious ceremony, and very happily
+concur to explain each other. It may be worth observing, that the originals
+whence these copies were taken are of the highest antiquity; and, probably,
+the most early specimens of sculpture in the world. Diodorus mentions that
+the shrine of Ammon had eighty persons to attend it: but Dr. Pocock, when
+he took these copies, had not time to be precisely accurate in this
+article. In his specimens the greatest number of attendants are twenty:
+eighteen support the boat, and one precedes with a kind of sceptre; another
+brings up the rear, having in his hand a rod, or staff, which had
+undoubtedly a mystic allusion. The whole seems to have been emblematical;
+and it will be hereafter shewn, that it related to a great preservation,
+which was most religiously recorded, and became the principal subject of
+all their mysteries. The person in the shrine was their chief ancestor, and
+the whole process was a memorial of the deluge; the history of which must
+have been pretty recent when these works were executed in Egypt.
+
+[Illustration: _Pl. IV. The Ship of Isis Biprora with an Ark._]
+
+[Illustration: _Ship of Isis and Image. From Pocock's Account of Egypt. Pl. XLII._]
+
+From the shrines of Amon abovementioned we may derive the history of all
+oracles; which, from the Deity by whom they were supposed to be uttered,
+were called Omphi and Amphi, as I have shewn: also, Alphi, Elphi, Orphi,
+Urphi, from El, and Orus. The Greeks adhered religiously to antient terms,
+however obsolete and unintelligible. They retained the name of Amphi,
+though they knew not the meaning: for it was antiquated before they had
+letters. That it originally related to oracular revelation is plain from
+its being always found annexed to the names of places famous on that
+account; and from its occurring in the names of men, renowned as priests
+and augurs, and supposed to have been gifted with a degree of
+foreknowledge. We read of Amphiaraus, Amphilocus, Amphimachus, persons
+represented as under particular divine influence, and interpreters of the
+will of the Gods. Amphion, though degraded to a harper, was Amphi-On, the
+oracle of Apollo, the Sun: and there was a temple, one of the antient
+ὑπαιθρα, dedicated to him and Zethus, as we may read in Pausanias. Mopsus,
+the diviner, is styled Αμπυκιδης, Ampucides; which is not a patronymic, but
+a title of the oracular Deity.
+
+  [765]Ενθα και Αμπυκιδην αυτῳ ενι ηματι Μοψον
+  Νηλειης ἑλε ποτμος· αδευκεα δ' ου φυγεν αισαν
+  Μαντοσυναις· ου γαρ τις αποτροπιη θανατοιο.
+
+Idmon, the reputed son of Abas, was a prophet, as well as Mopsus: he was
+favoured with the divine Omphe, and, like the former, styled Ampucides.
+
+  [766]Ενθα μεν αισα παρεσχε καταφθισθαι δυο φωτας,
+  Αμπυκιδην Ιδμωνα, κυβερνητηρα τε Τιφυν.
+
+What his attainments were, the Poet mentions in another place.
+
+  [767]Δε τοτ' Αβαντος παις νοθος ηλυθε καρτερος Ιδμων,
+  Τον ῥ' υποκυσσαμενη τεκεν Απολλωνι ανακτι
+  Αμβροσιον παρα κυμα φερετριος Αντιανειρα,
+  Τῳ και ΜΑΝΤΟΣYΝΗΝ επορε, και θεσφατον ΟΜΦΗΝ.
+
+To say the truth, these supposed prophets were Deities, to whom temples
+were consecrated under these names; or, to speak more properly, they were
+all titles, which related to one God, the Sun. That they were reputed
+Deities, is plain, from many accounts. Dion Cassius speaks of Αμφιλοχου
+χρηστηριον: and the three principal oracles mentioned by Justin Martyr are
+[768]μαντεια--Αμφιλοχου Δωδωνης, και Πυθους. We have a similar account from
+Clemens Alexandrinus. [769]Διηγησαι ἡμιν και της αλλης μαντικης, μαλλον δε
+μανικης, τα αχρηστα χρηστηρια, τον Κλαριον, τον Πυθιον, τον Αμφιαρεω, τον
+Αμφιλοχον. The Amphictuons were originally prophetic personages, who
+attended at the temple at Delphi. Hesychius observes:
+Αμφικτυονες--περιοικοι Δελφων, πυλαγοραι, ιερομνημονες. Minerva, heavenly
+wisdom, is by Lycophron styled [770]Amphira; which is a compound of
+Amphi-Ur, the divine influence, or oracle of Orus. Of this name there was a
+city near Olympia in Elis: for many places were in this manner denominated,
+on account of their being esteemed the seat of prophecy. In Phocis was the
+city Hyampolis: and close to it [771] Amphissa, famous for the oracle of an
+unknown Goddess, the daughter of Macaria. Amphrysus, in Bœotia, was much
+famed for the influence of [772] Apollo; and Amphimallus, in Crete, was
+well known for its [773] oracle. Amphiclea, in [774] Phocis, had Dionusus
+for its guardian Deity, whose orgies were there celebrated; and whose
+shrine was oracular.
+
+I imagine that this sacred influence, under the name of Amphi, is often
+alluded to in the exordia of Poets, especially by the writers in
+Dithyrambic measure, when they address Apollo. Taken in its usual sense
+(αμφι circum) the word has no meaning: and there is otherwise no accounting
+for its being chosen above all others in the language to begin hymns of
+praise to this Deity, who was the principal God of prophecy. We have one
+instance of it in the Nubes of Aristophanes:
+
+  [775]Αμφι μοι αυτε αναξ,
+  Δηλιε, Κυνθιαν εχων
+  Ὑψικερατα πετραν.
+
+Periander is mentioned as beginning a hymn with a like exordium: Αμφι μοι
+αυθις ανακτα: And Terpander has nearly the same words: [776]Αμφι μοι αυθις
+ανακθ' ἑκατηβολον. Apollo was so frequently called Αμφι αναξ, that it was
+in a manner looked upon as a necessary proœemium. Suidas observes,
+Αμφιανακτιζειν το προοιμιαζειν: And Hesychius, Αμφιανακτα, αρχη νομου
+Κιθαρωδικου. Much the same is told us in the Scholia upon the passage above
+from Aristophanes: [777]Μιμειται δε (Αριστοφανης) τον Διθυραμβων τα
+προοιμια· συνεχως γαρ χρωνται ταυτῃ λεξει· διο αμφιανακτας αυτους καλουσι.
+However, none of these writers inform us why this word was so particularly
+used; nor tell us what was its purport. In the short hymns ascribed to
+Homer this term is industriously retained; and the persons who composed
+them have endeavoured to make sense of it, by adopting it according to the
+common acceptation.
+
+  Αμφι μοι Ερμειαο φιλον γονον εννεπε, Μουσα.
+  Αμφι Διοσκουρων ἑλικωπιδες εσπετε, Μουσαι.
+  Αμφι Διωνυσου Σεμελης ερικυδεος ὑιον
+  [778]Μνησομαι.
+
+These hymns were of late date, long after Homer; and were introduced in
+Ionia, and also in Cyprus and Phenicia, when the Grecians were in
+possession of those parts. They were used in the room of the antient hymns,
+which were not understood by the new inhabitants. One of them is
+confessedly addressed to the Goddess called Venus Ourania, in Cyprus; and
+was designed to be sung by the priest of that Goddess upon the stated
+festivals at Salamis.
+
+  [779] Χαιρε, Θεα, Σαλαμινος εϋκτιμενης μεδεουσα,
+  Και πασης Κυπρου· δος δ' ἱμεροεσσαν αοιδην,
+  Αυταρ εγω κεν σειο και αλλης μνησομ' αοιδης.
+
+We may perceive, from what has been said, that the word Amphi was a term of
+long standing, the sense of which was no longer understood: yet the sound
+was retained by the Greeks, and used for a customary exclamation. In
+respect to the more antient exordia above quoted, especially that of
+Terpander, I take the words to be an imitation, rather than a translation,
+of a hymn sung at Delphi in the antient Amonian language; the sound of
+which has been copied, rather than the sense, and adapted to modern terms
+of a different meaning. I make no doubt but that there were many antient
+hymns preserved in those oracular temples, which were for a long time
+retained, and sung, when their meaning was very imperfectly known. They
+were, for the most part, composed in praise of Ham, or the Sun; and were
+sung by the Homeridæ, and Iämidæ. They were called after his titles, Ad,
+Athyr, Amphi, which the Grecians expressed Dithyrambi. They were strains of
+joy and exultation, attended with grand processions: and from the same
+term, dithyrambus, was derived the θριαμβος of the Greeks, and the
+triumphus of the Romans. We are informed that triumphs were first
+instituted by [780]Bacchus, who was no other than Chus: the history,
+therefore, of the term must be sought for from among the Cuseans. That it
+was made up of titles, is plain, from its being said by Varro to have been
+a [781]name; and one that was given by the Amonians among other personages
+to Dionusus: for they were not in this point uniform. Diodorus takes notice
+that it was a name, and conferred upon the person spoken of: [782]Θριαμβον
+δε αυτον ωνομασθηναι φασι: _They say, that one of the titles given to
+Dionusus was Thriambus_. Ham, in the very antient accounts of Greece, is
+called Iämus, and his priests Iämidæ. His oracle, in consequence of this,
+was styled Iämphi, and Iämbi, which was the same term as Amphi, of which we
+have been treating. From the name Iambi came the measure Ιαμβος, Iambus, in
+which oracles were of old delivered. Ham, among the Egyptians, was called
+[783]Tithrambo, which is the same name as the Ditherambus of Diodorus.
+There is a remarkable passage in the Scholia upon Pindar concerning Ham,
+under the name of Iamus, and also concerning his temple, which is
+represented as oracular. [784] Μαντειον ην εν Ολυμπιᾳ, ὁυ αρχηγος γεγονεν
+Ιαμος, τῃ δια εμπυρων μαντειᾳ, ἡ και μεχρι του νυν ὁι Ιαμιδαι χρωνται.
+_There was in Olympia an antient temple, esteemed a famous seat of
+prophecy, in which Iamus is supposed to have first presided; and where the
+will of the Deity was made manifest by the sacred fire upon the altar: this
+kind of divination is still carried on by a set of priests, who are called
+Iamidæ._ Ιαμος αρχηγος was in reality the Deity; and his attendants were
+[785]Iamidæ, persons of great power and repute. Εξ ὁυ πολυκλειτον καθ'
+Ἑλλανος γενος Ιαμιδων. Pindar. Iämus was immortal, and was therefore named
+αθανατος.
+
+  [786]Και καταφαμιξεν καλεισθαι μιν
+  Χρονῳ συμπαντι ματηρ
+  Αθανατον.
+
+From hence we may be assured, that he was of old the real Deity of the
+place.
+
+I have mentioned, that in the sacred processions in early times the Deity
+used to be carried about in a shrine; which circumstance was always
+attended with shouts, and exclamations, and the whole was accompanied with
+a great concourse of people. The antient Greeks styled these celebrities
+the procession of the [787]P'omphi, and from hence were derived the words
+πομπη, and pompa. These originally related to a procession of the oracle:
+but were afterwards made use of to describe any cavalcade or show. In the
+time of Herodotus the word seems in some degree to have retained its true
+meaning, being by him used for the oracular influence. He informs us that
+Amphilutus was a diviner of Acharnan; and that he came to Pisistratus with
+a commission from heaven. By this he induced that prince to prosecute a
+scheme which he recommended. [788] Ενταυθα θειῃ πομπῃ χρεωμενος παρισταται
+Πεισιστρατῳ Αμφιλυτος.--Θειη πομπη is a divine revelation, or commission.
+Ham was the Hermes of the Egyptians, and his oracle, as I have shewn, was
+styled Omphi: and when particularly spoken of as _the_ oracle, it was
+expressed P'omphi, and P'ompi, the πομπη of the Greeks. Hence Hermes had
+the name of πομπαιος, which was misinterpreted the messenger, and
+conductor: and the Deity was in consequence of it made the servant of the
+Gods, and attendant upon the dead. But πομπαιος related properly to divine
+influence; and πομπη was an oracle. An ox, or cow, was by the Amonians
+esteemed very sacred, and oracular: Cadmus was accordingly said to have
+been directed πομπῃ βοος.
+
+  [789]Ενθα και εννασθη πομπῃ βοος, ἡν ὁι Απολλων
+  Ωπασε μαντοσυνησι προηγητειραν ὁδοιο.
+
+Many places were from the oracle styled P'ompean: and supposed by the
+Romans to have been so named from Pompeius Magnus; but they were too
+numerous, and too remote to have been denominated from him, or any other
+Roman. There was indeed Pompeiæ in Campania: but even that was of too high
+antiquity to have received its name from Rome. We read of Pompeiæ among the
+Pyrenees, Pompion in Athens, Pompelon in Spain, Pompeditha in Babylonia,
+Pomponiana in Gaul. There were some cities in Cilicia and Cappadocia, to
+which that Roman gave the name of Pompeipolis: but upon, inquiry they will
+be found to have been Zeleian cities, which were oracular: go that the
+Romans only gave a turn to the name in honour of their own countryman, by
+whom these cities were taken.
+
+Besides the cities styled Pompean, there were pillars named in like manner;
+which by many have been referred to the same person. But they could not
+have been built by him, nor were they erected to his memory: as I think we
+may learn from their history. There are two of this denomination still
+remaining at a great distance from each other: both which seem to have been
+raised for a religious purpose. The one stands in Egypt at [790]Alexandria;
+the other at the extreme point of the Thracian Bosporus, where is a
+communication between the Propontis and the antient Euxine sea. They seem
+to be of great antiquity, as their basis witnesses at this day: the shaft
+and superstructure is of later date. The pillar at the Bosporus stands upon
+one of the Cyanean rocks: and its parts, as we may judge from [791]Wheeler,
+betray a difference in their æra. It was repaired in the time of Augustus:
+and an inscription was added by the person who erected the column, and who
+dedicated the whole to that Emperor.
+
+[792]DIVO. CAESARI. AUGUSTO.
+E.. CL... ANDIDIUS...
+L. F CL. ARGENTO...
+
+We may learn from the inscription, however mutilated, that this pillar was
+not the work of Pompeius Magnus; nor could it at all relate to his history:
+for the time of its being rebuilt was but little removed from the age in
+which he lived. The original work must have therefore been far prior. The
+pillar in Egypt is doubtless the same which was built upon the ruins of a
+former, by Sostratus of Cnidos, before the time of Pompeius: so that the
+name must have been given on another account. The inscription is preserved
+by [793]Strabo.
+
+ΣΩΣΤΡΑΤΟΣ ΚΝΙΔΙΟΣ
+ΔΕΞΙΦΑΝΟΥΣ
+ΘΕΟΙΣ ΣΩΤΗΡΣΙΝ
+YΠΕΡ ΤΩΝ
+ΠΛΩΙΖΟΜΕΝΩΝ.
+
+The narrow streight into the Euxine sea was a passage of difficult
+navigation. This was the reason, that upon each side there were temples and
+sacred columns erected to the Deity of the country, in order to obtain his
+assistance. And there is room to think, that the pillars and obelisks were
+made use of for beacons, and that every temple was a Pharos. They seem to
+have been erected at the entrance of harbours; and upon eminences along the
+coasts in most countries. The pillars of Hercules were of this sort, and
+undoubtedly for the same purpose. They were not built by him; but erected
+to his honour by people who worshipped him, and who were called Herculeans.
+[794]Εθος γαρ παλαιον ὑπηρξε το τιθεσθαι τοιουτους ορους, καθαπερ ὁι
+Ρηγινοι την στηλιδα εθεσαν, την επι τῳ πορθμῳ κειμενην, πυργον τι. Και ο
+Πελωρος λεγομενος πυργος αντικειται τῃ ταυτῃ στηλιδι. _For it was a
+custom_, says Strabo, _among the antients, to erect this kind of
+land-marks, such as the pillar at Rhegium, near the foot of Italy: which is
+a kind of tower, and was raised by the people of Rhegium at the streight
+where the passage was to Sicily. Directly opposite stood another building
+of the same sort, called the tower of Pelorus._ Such Pillars were by the
+Iberians styled Herculean, because they were sacred to Hercules; under
+which title they worshipped the chief Deity. Some of these were near Gades,
+and Onoba[795], Κατ' Ονοβαν της Ιβηριας: others were erected still higher,
+on the coast of Lusitania. This caused an idle dispute between
+Eratosthenes, Dicæarchus, and [796]others, in order to determine which were
+the genuine pillars of Hercules: as if they were not all equally genuine;
+all denominated from the Deity of the country. Two of the most celebrated
+stood upon each side of the Mediterranean at the noted passage called
+fretum Gaditanum--κατα τα ακρα του πορθμου. That on the Mauritanian side
+was called Abyla, from Ab-El, parens Sol: the other in Iberia had the name
+of[797] Calpe. This was an obelisk or tower, and a compound of Ca-Alpe, and
+signifies the house, or cavern of the same oracular God: for it was built
+near a cave; and all such recesses were esteemed to be oracular. At places
+of this sort mariners used to come on shore to make their offerings; and to
+inquire about the success of their voyage. They more especially resorted to
+those towers, and pillars, which stood at the entrance of their own havens.
+Nobody, says [798]Arrian, will venture to quit his harbour without paying
+due offerings to the Gods, and invoking their favour. Helenus in Virgil
+charges Æneas, whatever may be the consequence, not to neglect consulting
+the oracle at Cuma.
+
+  [799]Hic tibi ne qua moræ fuerint dispendia tanti,
+  Quamvis increpitent socij, et vi cursus in altum
+  Vela vocet, possisque sinus implere secundos,
+  Quin adeas vatem, precibusque oracula poscas.
+
+The island Delos was particularly frequented upon this account; and the
+sailors seem to have undergone some severe discipline at the altar of the
+God, in order to obtain his favour.
+
+  [800]Αστεριη, πολυβωμε, πολυλλιτε, τις δε σε ναυτης
+  Εμπορος Αιγαιοιο παρηλυθε νηι θεουσῃ·
+  Ουχ' ὁυτω μεγαλοι μιν επιπνειουσιν αηται,
+  Χρειω δ' ὁττι ταχιστον αγει πλοον, αλλα τα λαιφη
+  Ωκεες εστειλαντο, και ου παλιν αυθις εβησαν,
+  Πριν μεγαν η σεο βωμον ὑπο πληγησιν ἑλιξαι
+  Ρησσομενοι----
+
+  O! ever crown'd with altars, ever blest,
+  Lovely Asteria, in how high repute
+  Stands thy fair temple 'mid the various tribes
+  Who ply the Ægean. Though their business claims
+  Dispatch immediate; though the inviting gales
+  Ill brook the lingering mariners' delay:
+  Soon as they reach thy soundings, down at once
+  Drop the slack sails, and all the naval gear.
+  The ship is moor'd: nor do the crew presume
+  To quit thy sacred limits, 'till they have pass'd
+  A painful penance; with the galling whip
+  Lash'd thrice around thine altar.
+
+This island was greatly esteemed for its sanctity, and there used to be a
+wonderful concourse of people from all nations continually resorting to its
+temple. The priests, in consequence of it, had hymns composed in almost all
+languages. It is moreover said of the female attendants, that they could
+imitate the speech of various people; and were well versed in the histories
+of foreign parts, and of antient times. Homer speaks of these extraordinary
+qualifications as if he had been an eye-witness:
+
+  [801]Προς δε τοδε μεγα θαυμα, ὁτου κλεος ουποτ' ολειται.
+  Κουραι Δηλιαδες, Ἑκατηβελετεω θεραπαιναι,
+  Ἁιτ' επει αν πρωτον μεν Απολλων' ὑμνησωσιν,
+  Αυτις δ' αυ Λητω τε, και Αρτεμιν ιοχεαιρην,
+  Μνησαμεναι ανδρων τε παλαιων, ηδε γυναικων,
+  Ὑμνον αειδουσιν, θελγουσι δε φυλ' ανθρωπων.
+  Παντων δ' ανθρωπων φωνας, και Κρομβαλιαστυν
+  Μιμεισθαι ισασι· φαιης δε κεν αυτος ἑκαστον
+  Φθεγγεσθαι, ὁυτω σφι καλη συναρηρεν αοιδη.
+
+  The Delian nymphs, who tend Apollo's shrine,
+  When they begin their tuneful hymns, first praise
+  The mighty God of day: to his they join
+  Latona's name, and Artemis, far fam'd
+  For her fleet arrows and unerring bow.
+  Of heroes next, and heroines, they sing,
+  And deeds of antient prowess. Crowds around,
+  Of every region, every language, stand
+  In mute applause, sooth'd with the pleasing lay.
+  Vers'd in each art and every power of speech,
+  The Delians mimick all who come: to them
+  All language is familiar: you would think
+  The natives spoke of every different clime.
+  Such are their winning ways: so sweet their song.
+
+The offerings made at these places used to be of various kinds, but
+particularly of liba, or cakes, which were generally denominated from the
+temple where they were presented. A curious inscription to this purpose has
+been preserved by Spon and Wheeler, which belonged to some obelisk or
+temple upon the Thracian Bosporus. It was found on the Asiatic side, nearly
+opposite to the Pompean pillar, of which I before took notice. The Deity to
+whom it was inscribed was the same as that above, but called by another
+title, Aur, and Our, אור; rendered by the Greeks [802]Ουριος; and changed
+in acceptation so as to refer to another element.
+
+  [803] Ουριον εκ πρυμνης τις ὁδηγητηρα καλειτω
+    Ζηνα, κατα προτανων ἱστιον εκπετασας.
+  Ειτ' επι Κυανεας δινας δρομος, ενθα Ποσειδων
+    Καμπυλον ἑιλισσει κυμα παρα ψαμαθοις,
+  Ειτε κατ Αιγαιου ποντου πλακα, νοστον ερευνων
+    Νεισθω, τῳ δε Βαλων ψαιστα παρα ξοανῳ.
+  Τον δε γαρ ευαντητον αει θεον Αντιπατρου παις
+    Στησε φιλων αγαθης συμβολον ευπλοϊης.
+
+  Great Urian Jove invoke to be your guide:
+  Then spread the sail, and boldly stem the tide.
+  Whether the stormy inlet you explore,
+  Where the surge laves the bleak Cyanean shore,
+  Or down the Egean homeward bend your way,
+  Still as you pass the wonted tribute pay,
+  An humble cake of meal: for Philo here,
+  Antipater's good son, this shrine did rear,
+  A pleasing omen, as you ply the sail,
+  And sure prognostic of a prosperous gale.
+
+The Iapygian promontory had a temple to the same God, whose name by
+Dionysius is rendered Ὑριος.
+
+  [804]Ψυλατ' Ιηπυγιων τατανυσμενα, μεσφ' Ὑριοιο
+  Παῤῥαλιας, Ὑριου, τοθι συρεται Ἁδριας ἁλμη.
+
+The more difficult the navigation was, the more places of sanctity were
+erected upon the coast. The Bosporus was esteemed a dangerous pass; and,
+upon that account, abounded with Cippi, and altars. These were originally
+mounds of earth, and sacred to the Sun: upon which account they were called
+Col-On, or altars of that Deity. From hence is derived the term Colona, and
+Κολωνη. It came at last to denote any ness or foreland; but was originally
+the name of a sacred hill, and of the pillar which was placed upon it. To
+say the truth, there was of old hardly any headland but what had its temple
+or altar. The Bosporus, in particular, had numbers of them by way of
+sea-marks, as well as for sacred purposes: and there were many upon the
+coast of Greece. Hence Apollonius says of the Argonauts:
+
+  [805] Ηρι δε νισσομενοισιν Αθω ανετελλε κολωνη.
+
+In another place of the Bosporus--
+
+  [806] Φαινεται ηεροεν στομα Βοσπορου, ηδε κολωναι
+  Μυσιαι.
+
+The like occurs in the Orphic Argonauts, where Beleus is pointing out the
+habitation of the Centaur Chiron:
+
+  [807]Ω φιλοι, αθρειτε σκοπιης προυχοντα κολωνον,
+  Μεσσῳ ενι πρηωνι κατασκιον, ενθα δε Χειρων
+  Ναιει ενι σπηλυγγι, δικαιοτατος Κενταυρων.
+
+These Colonæ were sacred to the Apollo of Greece; and, as they were
+sea-marks and beacons, which stood on eminences near the mouths of rivers,
+and at the entrances of harbours, it caused them to be called ωρια, ουρεα,
+and ὁρμοι. Homer gives a beautiful description of such hills and headlands,
+and of the sea-coast projected in a beautiful landscape beneath, when, in
+some ravishing poetry, he makes all these places rejoice at the birth of
+Apollo:
+
+  [808]Πασαι δε σκοπιαι τοι αδον, και πρωονες ακροι
+  Ὑψηλων ορεων, ποταμοι θ' αλα δε προρεοντες,
+  Ακταιτ' εις ἁλα κεκλιμεναι, λιμενες τε θαλασσης.
+
+                  In that happy hour
+  The lofty cliffs, that overlook the main,
+  And the high summits of the towering hills,
+  Shouted in triumph: down the rivers ran
+  In pleasing murmurs to the distant deep.
+  The shelves, the shores, the inlets of the sea,
+  Witness'd uncommon gladness.
+
+Apollo, from this circumstance, was often called επακτιος, or the tutelary
+God of the coast; and had particular offerings upon that account.
+
+  [809]Πεισματα τ' ἁψαμενοι πορσυνομεν ἱερα καλα
+  Ζηνι Πανομφαιῳ, και επακτιῳ Απολλωνι.
+
+It was not only upon rocks and eminences that these Cippi and Obelisks were
+placed by the antients: they were to be found in their temples, where for
+many ages a rude stock or stone served for a representation of the Deity.
+They were sometimes quite shapeless, but generally of a conical figure; of
+which we meet with many instances. Clemens Alexandrinus takes notice of
+this kind of [810]worship: and Pausanias, in describing the temple of
+Hercules at Hyettus in [811]Bœotia, tells us, that there was no statue in
+it, nor any work of art, but merely a rude stone, after the manner of the
+first ages. Tertullian gives a like description of Ceres and Pallas. Pallas
+Attica, et Ceres [812]Phrygia--quæ sine effigie, rudi palo, et informi
+specie prostant. Juno of Samos was little better than a [813]post. It
+sometimes happens that aged trees bear a faint likeness to the human
+fabric: roots, likewise, and sprays, are often so fantastic in their
+evolutions, as to betray a remote resemblance. The antients seem to have
+taken advantage of this fancied similitude, which they improved by a little
+art; and their first effort towards imagery was from these rude and rotten
+materials. Apollonius Rhodius, in his account of the Argonauts, gives a
+description of a monument of this sort, which was by them erected in a dark
+grove, upon a mountainous part of [814]Bithynia. They raised an altar of
+rough stones, and placed near it an image of Rhea, which they formed from
+an arm or stump of an old vine.
+
+  Εσκε δε τι στιβαρον στυπος αμπελου, εντρεφον ὑλῃ
+  Προγνυ γερανδρυον, το μεν εκταμον οφρα πελοιτο
+  Δαιμονος ουρειης ἱερον βρετας· εξεσε δ' Αργως
+  Ευκοσμως, και δη μιν επ' οκρυοεντι Κολωνῳ
+  Ιδρυσαν, φηγοισιν επηρεφες ακροτατησιν·
+  Ἁι ρα τε πασαων πανυπερταται εῤῥιζωντο
+  Βωμον δ' αυ χεραδος παρανηνεον, αμφι δε φυλλοις
+  Στεψαμενοι δρυινοισι θυηπολιης εμελοντο.
+
+  A dry and wither'd branch, by time impair'd,
+  Hung from an ample and an aged vine,
+  Low bending to the earth: the warriors axe
+  Lopt it at once from the parental stem.
+  This as a sacred relick was consigned
+  To Argus' hands, an image meet to frame
+  Of Rhea, dread Divinity, who ruled
+  Over Bithynia's mountains. With rude art
+  He smooth'd and fashion'd it in homely guise.
+  Then on a high and lonely promontory
+  Rear'd it amid a tall and stately grove
+  Of antient beeches. Next of stones unwrought
+  They raise an altar; and with boughs of oak
+  Soft wreaths of foliage weave to deck it round.
+  Then to their rites they turn, and vows perform.
+
+The same circumstance is mentioned in the Orphic Argonautics[815]; where
+the poet speaks of Argus, and the vine branch:
+
+          Αμφιπλακες ερνος
+  Αμπελου αυαλιης οξει απεκερσε σιδηρῳ,
+  Ξεσσε δ' επισταμενως.
+
+The Amazonians were a very antient people, who worshipped their provincial
+Deity under the character of a female, and by the titles of Artemis, Oupis,
+Hippa. They first built a temple at Ephesus; and according to Callimachus
+[816]the image of the Goddess was formed of the stump of a beech tree.
+
+  Σοι και Αμαζονιδες πολεμου επιθυμητειραι
+  Εκ κοτε παῤῥαλιῃ Εφεσου βρετας ἱδρυσαντο
+  [817]Φηγῳ ὑπο πρεμνῳ, τελεσεν δε τοι ἱερον Ἱππω·
+  Αυται δ', Ουπι ανασσα, περι πρυλιν ωρχησαντο.
+
+Instead of an image made of a stump, the poet Dionysius supposes a temple
+to have been built beneath the trunk of a decayed tree.
+
+  Ενθα Θεῃ ποτε νηον Αμαζονιδες τετυχοντο
+  Πρεμνῳ ὑπο πτελεης, περιωσιον ανδρασι θαυμα. v. 827.
+
+It is observable, that the Chinese, as well as the people of Japan, still
+retain something of this custom. When they meet with an uncouth root, or
+spray of a tree, they humour the extravagance: and, by the addition of a
+face, give it the look of a Joss or Bonzee, just as fancy directs them.
+
+The vine was esteemed sacred both to Dionusus, and Bacchus; for they were
+two different personages, though confounded by the Grecians: indeed the
+titles of all those, who were originally styled Baalim, are blended
+together. This tree had therefore the name of Ampel, which the Greeks
+rendered Αμπελος, from the Sun, Ham, whose peculiar plant it was. This
+title is the same as Omphel before mentioned, and relates to the oracular
+Deity of the Pagan world; under which character Ham was principally alluded
+to. The Egyptian and Asiatic Greeks had some imperfect traditions about
+Ham, and Chus: the latter of which they esteemed Bacchus. And as the term
+Ampelus did not primarily relate to the vine, but was a sacred name
+transferred from the Deity, they had some notion of this circumstance: but
+as it was their custom out of every title to form a new personage, they
+have supposed Ampelus to have been a youth of great beauty, and one whom
+Bacchus particularly favoured. Hence Nonnus introduces the former begging
+of Selene not to envy him this happiness.
+
+  [818]Μη φθονεσῃς, ὁτι Βακχος εμην φιλοτητα φυλασσει.
+  Ὁττι νεος γενομην, ὁτι και φιλος ειμι Λυαιου.
+
+The worship of Ham was introduced by the Amonians in Phrygia and Asia
+Minor: and in those parts the Poet makes Ampelus chiefly conversant.
+
+  [819]Ηδη γαρ Φρυγιης ὑπο δειραδι κουρος αθυρων
+  Αμπελος ηεξητο νεοτρεφες ερνος ερωτων.
+
+He speaks of his bathing in the waters, and rising with fresh beauty from
+the stream, like the morning star from the ocean.
+
+  [820]Πακτωλῳ πορε και συ τεον σελας, οφρα φανειη
+  Αμπελος αντελλων, ἁτε φωσφορος--
+  Κοσμησει σεο καλλος ὁλον Πακτωλιον ὑδωρ.
+
+In all these instances there are allusions to a history, which will
+hereafter be fully discussed. Ovid seems to make Ampelus a native of
+Thrace; and supposes him to have been the son of a satyr by one of the
+nymphs in that country:
+
+  [821] Ampelon intonsum, Satyro Nymphâque creatum,
+  Fertur in Ismariis Bacchus amâsse jugis.
+
+But however they may have mistaken this personage, it is certain that in
+early times he was well known, and highly reverenced. Hence wherever the
+Amonians settled, the name of Ampelus will occur: and many places will be
+found to have been denominated from the worship of the Deity under this
+sacred title. We learn from Stephanus Byzantinus, [822]_that, according to
+Hecatæus, in his Europa, Ampelus was the name of a city in Liguria. There
+was likewise a promontory in the district of Torone called Ampelus: a like
+promontory in Samos: another in Cyrene. Agrœtas mentions two cities there,
+an upper, and a lower, of that name. There_ _was likewise a harbour in
+Italy so called_. We read of a city [823]Ampeloëssa in Syria, and a nation
+in Lybia called Ampeliotæ: Αμπελιωται δε εθνος Λιβυης. Suidas. Also,
+Ampelona in Arabia; and a promontory, Ampelusia, near Tingis, in
+Mauritania. In all these places, however distant, the Amonians had made
+settlements. Over against the island Samos stood the sacred promontory,
+Mycale, in Ionia. This, too, was called Ampelus, according to Hesychius, as
+the passage is happily altered by Albertus and others. Αμπελος, μηχανη, και
+ακρα Μυκαλης, ηγουν ορους. From the words ηγουν ορους one might infer, that
+Ampelus was no uncommon name for a mountain in general: so far is certain,
+that many such were so denominated: which name could not relate to αμπελος,
+the vine; but they were so called from the Deity to whom they were
+[824]sacred. Many of these places were barren crags, and rocks of the sea,
+ill suited to the cultivation of the [825]vine. And not only eminences were
+so called, but the strand and shores, also, for the same reason: because
+here, too, were altars and pillars to this God. Hence we read in Hesychius:
+Αμπελος--αιγιαλος--Κυρηναιοις αιγιαλος. _By Ampelus is signified the sea
+shore; or Ampelus, among the people of Cyrene, signifies the sea shore_.
+
+From what has been said, we may be assured that Ampelus and Omphalus were
+the same term originally, however varied afterwards and differently
+appropriated. They are each a compound from Omphe, and relate to the
+oracular Deity. Ampelus, at Mycale, in Ionia, was confessedly so
+denominated from its being a sacred[826] place, and abounding with waters;
+by which, people who drank them were supposed to be inspired. They are
+mentioned in an antient oracle quoted by Eusebius[827]: Εν Διδυμον γυαλοις
+Μυκαλησιον ΕΝΘΕΟΝ ὑδωρ. I have mentioned that all fountains were esteemed
+sacred, but especially those which had any præternatural quality, and
+abounded with exhalations. It was an universal notion that a divine energy
+proceeded from these effluvia, and that the persons who resided in their
+vicinity were gifted with a prophetic quality. Fountains of this nature,
+from the divine influence with which they were supposed to abound, the
+Amonians styled Ain Omphe, sive fontes Oraculi. These terms, which denoted
+the fountain of the prophetic God, the Greeks contracted to Νυμφη, a Nymph;
+and supposed such a person to be an inferior Goddess, who presided over
+waters. Hot springs were imagined to be more immediately under the
+inspection of the nymphs: whence Pindar styles such fountains, [828]Θερμα
+Νυμφαν λουτρα. The temple of the Nymphæ Ionides, in Arcadia, stood close to
+a fountain of great [829]efficacy. The term Nympha will be found always to
+have a reference to [830]water. There was in the same region of the
+Peloponnesus a place called Νυμφας, Nymphas; which was undoubtedly so named
+from its hot springs: [831]Καταῤῥειται γαρ ὑδατι--Νυμφας: _for
+Nymphas--abounded with waters_. Another name for these places was Ain-Ades,
+the fountain of Ades, or the Sun; which, in like manner, was changed to
+Ναιαδες, Naiades, a species of Deities of the same class. Fountains of
+bitumen, in Susiana and Babylonia, were called Ain-Aptha, the fountains of
+Aptha, the God of fire; which by the Greeks was rendered Naptha, a name
+given to [832]bitumen. As they changed Ain Omphe to Numpha, a Goddess, they
+accordingly denominated the place itself Νυμφειον, Nymphæum: and wherever a
+place occurs of that name, there will be found something particular in its
+circumstances. We are told by [833]Pliny that the river Tigris, being
+stopped in its course by the mountains of Taurus, loses itself under
+ground, and rises again on the other side at Nymphæum. According to
+Marcellinus, it seems to be at Nymphæum that it sinks into the earth. Be it
+as it may, this, he tells us, is the place where that fiery matter called
+naptha issued: from whence, undoubtedly, the place had its name.
+[834]Bitumen nascitur prope lacum Sosingitem, cujus alveo Tigris voratus,
+fluensque subterraneus, procursis spatiis longis, emergit. Hic et Naptha
+gignitur specie piceâ. In his pagis hiatus conspicitur terræ, unde halitus
+lethalis exsurgens, quodcunque animal prope consistit, odore gravi
+consumit. There was an island of the like nature at the mouth of the river
+Indus, which was sacred to the Sun, and styled Cubile [835]Nympharum: in
+quâ nullum non animal absumitur. In Athamania was a temple of the Nymphs,
+or [836]Nymphæum; and near it a fountain of fire, which consumed things
+brought near to it. Hard by Apollonia was an eruption of bituminous matter,
+like that in Assyria: and this too was named [837]Nymphæum. The same author
+(Strabo) mentions, that in Seleucia, styled Pieria, there was alike
+bituminous eruption, taken notice of by Posidonius; and that it was called
+Ampelitis: [838]Την Αμπελιτην γην ασφαλτωδη, την εν Σελευκειᾳ τη Πιεριᾳ
+μεταλλευομενην. The hot streams, and poisonous effluvia near Puteoli and
+lake Avernus are well known. It was esteemed a place of great sanctity; and
+people of a prophetic character are said to have here resided. Here was a
+[839]Nymphæum, supposed to have been an oracular temple. There was a method
+of divination at Rome, mentioned by [840]Dion Cassius, in which people
+formed their judgment of future events from the steam of lighted
+frankincense. The terms of inquiry were remarkable: for their curiosity was
+indulged in respect to every future contingency, excepting death and
+marriage. The place of divination was here too called [841]Nymphæum.
+Pausanias takes notice of a cavern near Platea, which was sacred to the
+Nymphs of Cithæron: Ὑπερ δε της κορυφης, εφ' ᾑ τον βωμον ποιουνται, πεντε
+που μαλιστα και δεκα ὑποκαταβαντι σταδιους ΝYΜΦΩΝ εστιν αντρον
+Κιθαιρωνιδων--ΜΑΝΤΕΥΕΣΘΑΙ δε τας Νυμφας το αρχαιον αυτοθι εχει λογος. We
+find that the Nymphs of this place had been of old prophetic. Evagrius
+mentions a splendid building at Antioch called Nymphæum, remarkable
+[842]Ναματων πλουτῳ, for the advantage of its waters. There was a Nymphæum
+at Rome mentioned by Marcellinus. [843]Septemzodium celebrem locum, ubi
+Nymphæum Marcus condidit Imperator. Here were the Thermæ Antonianæ. As from
+Ain Ompha came Nympha; so from Al Ompha was derived Lympha. This differed
+from Aqua, or common water, as being of a sacred and prophetic nature. The
+antients thought, that all mad persons were gifted with divination; and
+they were in consequence of it styled _Lymphati_.
+
+From what has preceded, we may perceive that there once existed a wonderful
+resemblance in the rites, customs, and terms of worship, among nations
+widely separated. Of this, as I proceed, many instances will be continually
+produced. I have already mentioned that this similitude in terms, and the
+religious system, which was so widely propagated, were owing to one great
+family, who spread themselves almost universally. Their colonies went
+abroad under the sanction and direction of their priests; and carried with
+them both the rites and the records of their country. Celsus took notice of
+this; and thought that people payed too little attention to memorials of
+this nature. He mentions particularly the oracular temples at Dodona, at
+Delphi, at Claros, with those of the Branchidæ and Amonians: at the same
+time passing over many other places, from whose priests and votaries the
+whole earth seemed to have been peopled[844]. Τα μεν ὑπο της Πυθιας, η
+Δωδωνιων, η Κλαριου, η εν Βραγχιδαις, η εν Αμμωνος, ὑπο μυριων τε αλλων
+θεοπροπων προειρημενα, ὑφ' ὡν επιεικως πασα γη κατῳκισθη, ταυτα μεν ουδενι
+λογῳ τιθενται. As colonies went abroad under the influence and direction of
+their tutelary Deities; those Deities were styled Ἡγεμονες, and Αρχηγεται:
+and the colony was denominated from some sacred title of the God. A colony
+was planted at Miletus; of which the conducting Deity was Diana. [845]Σε
+γαρ ποιησατο Νηλευς Ἡγεμονην. This Goddess is styled πολυπτολις, because
+this office was particularly ascribed to her: and she had many places under
+her patronage. Jupiter accordingly tells her:
+
+  [846]Τρις δεκα τοι πτολιεθρα, και ουκ ἑνα πυργον οπασσω.
+
+  Thrice ten fair cities shall your portion be,
+  And many a stately tower.
+
+Apollo likewise was called Οικτιστης and Αρχηγετης, from being the supposed
+founder of cities; which were generally built in consequence of some
+oracle.
+
+  [847]Φοιβῳ δ' εσπομενοι πολεας διεμετρησαντο
+  Ανθρωποι· Φοιβος γαρ αει πολιεσσι φιληδει
+  Κτιζομεναις· αυτος δε θεμειλια Φοιβος ὑφαινει.
+
+  'Tis through Apollo's tutelary aid,
+  That men go forth to regions far remote,
+  And cities found: Apollo ever joys
+  In founding cities.
+
+What colony, says [848]Cicero, did Greece ever send into Ætolia, Ionia,
+Asia, Sicily or Italy, without having first consulted about every
+circumstance relative to it, either at Delphi, or Dodona, or at the oracle
+of Ammon. And Lucian speaks to the same purpose. [849]Ουτε πολεας ῳκιζον,
+ουδε τειχεα περιεβαλλοντο--πριν αν δη παρα Μαντεων ακουσαι ἑκαστα. _People
+would not venture to build cities, nor even raise the walls, till they had
+made proper inquiry among those, who were prophetically gifted, about the
+success of their operations_.
+
+       *       *       *       *       *
+
+
+PATOR AND PATRA.
+
+I cannot help thinking that the word πατηρ, pater, when used in the
+religious addresses of the Greeks and Romans, meant not, as is supposed, a
+father, or parent; but related to the divine influence of the Deity,
+called, by the people of the east, Pator, as I have [850]shewn. From hence
+I should infer, that two words, originally very distinct, have been
+rendered one and the [851]same. The word pater, in the common acceptation,
+might be applicable to Saturn; for he was supposed to have been the father
+of all the Gods, and was therefore so entitled by the antient poet
+Sulpitius.
+
+  [852]Jane pater, Jane tuens, Dive biceps, biformis,
+  O! cate rerum sator; O! principium Deorum.
+
+But, when it became a title, which was bestowed upon Gods of every
+denomination, it made Jupiter animadvert with some warmth upon the
+impropriety, if we may credit Lucilius:
+
+  [853]Ut nemo sit nostrum, quin pater optimus Divôm est:
+  Ut Neptunus pater, Liber, Saturnus pater, Mars,
+  Janus, Quirinus, pater, omnes dicamur ad unum.
+
+And not only the Gods, but the Hierophantæ, in most temples; and those
+priests, in particular, who were occupied in the celebration of mysteries,
+were styled Patres: so that it was undoubtedly a religious term imported
+from Egypt, the same as Pator, and Patora, before mentioned. I have taken
+notice, that the Pateræ of Curtius were the priests of Hamon: but that
+writer was unacquainted with the true meaning of the word, as well as with
+the pronunciation, which seems to have been penultimâ productâ. The worship
+of Ham, or the Sun, as it was the most antient, so it was the most
+universal, of any in the world. It was at first the prevailing religion of
+Greece, and was propagated over all the sea coast of Europe; whence it
+extended itself into the inland provinces. It was established in Gaul and
+Britain; and was the original religion of this island, which the Druids in
+aftertimes adopted. That it went high in the north is evident from
+Ausonius, who takes notice of its existing in his time. He had relations,
+who were priests of this order and denomination; and who are, on that
+account, complimented by him, in his ode to Attius Patera [854]Rhetor.
+
+  Tu Boiocassis stirpe Druidarum satus,
+    Si fama non fallat fidem,
+  Beleni sacratum ducis e templo genus,
+    Et inde vobis nomina,
+  Tibi Pateræ: sic ministros nuncupant
+    Apollinares Mystici.
+  Fratri, Patrique nomen a Phæbo datum,
+    Natoque de Delphis tuo.
+
+He mentions, that this worship prevailed particularly in Armorica; of which
+country his relations were natives.
+
+  [855]Nec reticebo Senem,
+  Nomine Phœbicium,
+  Qui Beleni Ædituus,
+  Stirpe satus Druidûm,
+  Gentis Armoricæ.
+
+Belin, the Deity of whom he speaks, was the same as [856]Bel and Balen, of
+Babylonia and Canaan; the Orus and Apollo of other nations. Herodian takes
+notice of his being worshipped by the people of Aquileia; and says, that
+they called him Belin, and paid great reverence, esteeming him the same as
+[857]Apollo.
+
+The true name of the Amonian priests I have shewn to have been Petor, or
+Pator; and the instrument which they held in their hands was styled
+Petaurum. They used to dance round a large fire, in honour of the Sun,
+whose orbit they affected to describe. At the same time they exhibited
+other feats of activity, to amuse the votaries who resorted to their
+temples. This dance was sometimes performed in armour, especially in Crete:
+and, being called Pyrrhic, was supposed to have been so named from Pyrrhus,
+the son of Achilles. But, when was he in Crete? Besides, it is said to have
+been practised by the Argonautic heroes before his time. It was a religious
+dance, denominated from fire, with which it was accompanied.
+
+  [858]Αμφι δε δαιομενοις ευρυν χορον εστησαντο,
+  Καλον Ιηπαιηον', Ιηπαιηονα Φοιβον
+  Μελπομενοι.
+
+It was originally an Egyptian dance, in honour of Hermes, and practised by
+the Pataræ, or Priests. In some places it was esteemed a martial exercise,
+and exhibited by persons in armour, who gave it the name of Betarmus. We
+have an instance of it in the same poet:
+
+  [859]Αμυδις δε νεοι Ορφηος ανωγῃ
+  Εκαιροντες Βηταρμον ενοπλιον ορχησαντο,
+  Και σακεα ξιφεεσσιν ὑπεκτυπον.
+
+Βηταρμος Betarmus, was a name given to the dance, from the temple of the
+Deity where it was probably first practised. It is a compound of Bet Armes,
+or Armon, called, more properly, Hermes, and Hermon. Bet, and Beth, among
+the Amonians, denoted a temple. There is reason to think that the circular
+dances of the Dervises, all over the east, are remains of these antient
+customs. In the first ages this exercise was esteemed a religious rite, and
+performed by people of the temple where it was exhibited: but, in
+aftertimes, the same feats were imitated by rope-dancers and vagrants,
+called Petauristæ, and Petauristarii; who made use of a kind of pole,
+styled petaurum.--Of these the Roman writers make frequent mention; and
+their feats are alluded to by Juvenal:
+
+  [860]An magis oblectant animum jactata petauro
+  Corpora, quique solent rectum descendere funem?
+
+Manilius likewise gives an account of this people, and their activity;
+wherein may be observed some remains of the original institution:
+
+  [861]Ad numeros etiam ille ciet cognata per artem
+  Corpora, quæ valido saliunt excussa petauro:
+  Membraque _per flammas orbesque_ emissa flagrantes,
+  Delphinûmque suo per inane imitantia motu,
+  Et viduata volant pennis, et in aëre ludunt.
+
+I have shewn, that the Pateræ, or Priests, were so denominated from the
+Deity styled Pator; whose shrines were named Patera, and Petora. They were
+oracular temples of the Sun; which in aftertimes were called Petra, and
+ascribed to other Gods. Many of them for the sake of mariners were erected
+upon rocks, and eminences near the sea: hence the term πετρα, petra, came
+at length to signify any rock or stone, and to be in a manner confined to
+that meaning. But in the first ages it was ever taken in a religious sense;
+and related to the shrines of Osiris, or the Sun, and to the oracles, which
+were supposed to be there exhibited. Thus Olympus near Pisa, though no
+rock, but a huge mound, or hill ([862]Περι γαρ τον Κρονιον ΛΟΦΟΝ αγεται τα
+Ολυμπια) was of old termed Petra, as relating to oracular influence. Hence
+Pindar, speaking of Iämus, who was supposed to have been conducted by
+Apollo to Olympia, says, _that they both came to the Petra Elibatos upon
+the lofty Cronian mount: there Apollo bestowed upon Iämus a double portion
+of prophetic knowledge_.
+
+  [863]Ἱκοντο δ' ὑψηλοιο Πετραν
+    Αλιβατου Κρονιου,
+  Ενθ' ὁι ωπασε θησαυρον
+    Διδυμον ΜΑΝΤΟΣYΝΑΣ.
+
+The word Ηλιβατος, Elibatos, was a favourite term with Homer, and other
+poets; and is uniformly joined with Petra. They do not seem to have known
+the purport of it; yet they adhere to it religiously, and introduce it
+wherever they have an opportunity. Ηλιβατος is an Amonian compound of
+Eli-Bat, and signifies solis domus, vel [864]templum. It was the name of
+the temple, and specified the Deity there worshipped. In like manner the
+word Petra had in great measure lost its meaning; yet it is wonderful to
+observe how industriously it is introduced by writers, when they speak of
+sacred and oracular places. Lycophron calls the temple at Elis [865]Λευραν
+Μολπιδος πετραν: and the Pytho at Delphi is by Pindar styled Petraëssa:
+[866]Επει Πετραεσσας ελαυνων ἱκετ' εκ Πυθωνος. Orchomenos was a place of
+great antiquity; and the natives are said to have worshipped Petra, which
+were supposed to have fallen from [867]heaven. At Athens in the Acropolis
+was a sacred cavern, which was called Petræ Macræ, Petræ Cecropiæ.
+
+  [868]Ακουε τοινυν, οισθα Κεκροπιας πετρας,
+  Προσβοῤῥον αντρον, ας Μακρας κικλησκομεν.
+
+I have shewn that people of old made use of caverns for places of worship:
+hence this at Athens had the name of Petra, or temple. [869]It is said of
+Ceres, that after she had wandered over the whole earth, she at last
+reposed herself upon a stone at Eleusis. They in like manner at Delphi
+shewed the petra, upon which the Sibyl Herophile at her first arrival sat
+[870]down. In short, there is in history of every oracular temple some
+legend about a stone; some reference to the word Petra. To clear this up,
+it is necessary to observe, that when the worship of the Sun was almost
+universal, this was one name of that Deity even among the Greeks. They
+called him Petor, and Petros; and his temple was styled Petra. This they
+oftentimes changed to λιθος; so little did they understand their own
+mythology. There were however some writers, who mentioned it as the name of
+the Sun, and were not totally ignorant of its meaning. This we may learn
+from the Scholiast upon Pindar. [871]Περι δε του Ἡλιου ὁι φυσικοι φασιν, ὡς
+λιθος καλειται ὁ Ἡλιος. Και Αναξαγορου γενομενον Ευριπιδην μαθητην, Πετρον
+ειρηκεναι τον Ἡλιον δια των προκειμενων.
+
+  Ὁ γαρ Μακαριος, κ' ουκ ονειδιζω τυχας,
+  Διος πεφυκως, ὡς λεγουσι, Τανταλος,
+  Κορυφης ὑπερτελλοντα δειμαινων ΠΕΤΡΟΝ,
+  Αερι ποτᾳται, και τινει ταυτην δικην.
+
+The same Scholiast quotes a similar passage from the same writer, where the
+Sun is called Petra.
+
+  [872]Μολοιμι ταν ουρανου μεσαν
+  Χθονος τε τεταμεναν αιωρημασι πετραν,
+    Αλυσεσι χρυσεαις φερομεναν.
+
+If then the name of the Sun, and of his temples, was among the antient
+Grecians Petros, and Petra; we may easily account for that word so often
+occurring in the accounts of his worship. The Scholia above will moreover
+lead us to discover whence the strange notion arose about the famous
+Anaxagoras of Clazomenæ; who is said to have prophesied, that a stone would
+fall from the Sun. All that he had averred, may be seen in the relation of
+the Scholiast above: which amounts only to this, that Petros was a name of
+the Sun. It was a word of Egyptian original, derived from Petor, the same
+as Ham, the Iämus of the antient Greeks. This Petros some of his countrymen
+understood in a different sense; and gave out, that he had foretold a stone
+would drop from the Sun. Some were idle enough to think that it was
+accomplished: and in consequence of it pretended to shew at Ægospotamos the
+very [873]stone, which was said to have fallen. The like story was told of
+a stone at Abydus upon the Hellespont: and Anaxagoras was here too supposed
+to have been the prophet[874]. In Abydi gymnasio ex eâ causâ colitur
+hodieque modicus quidem (lapis), sed quem in medio terrarum casurum
+Anaxagoras prædixisse narratur. The temples, or Petra here mentioned, were
+Omphalian, or Oracular: hence they were by a common mistake supposed to
+have been in the centre of the habitable globe. They were also Ηλιβατοι
+Πετραι; which Elibatos the Greeks derived from βαινω descendo; and on this
+account the Petra were thought to have fallen from the [875]Sun. We may by
+this clue unravel the mysterious story of Tantalus; and account for the
+punishment which he was doomed to undergo.
+
+[876]Κορῳ δ' ἑλεν
+Αταν ὑπεροπλον,
+Ταν ὁι πατηρ ὑπερκρεμασε,
+Καρτερον αυτῳ λιθον
+Τον αει μενοινων κεφαλας βαλειν
+Ευφροσυνας αλαται.
+
+The unhappy Tantalus
+From a satiety of bliss
+Underwent a cruel reverse.
+He was doom'd to sit under a huge stone,
+Which the father of the Gods
+Kept over his head suspended.
+Thus he sat
+In continual dread of its downfal,
+And lost to every comfort.
+
+It is said of Tantalus by some, that he was set up to his chin in water,
+with every kind of fruit within reach: yet hungry as he was and thirsty, he
+could never attain to what he wanted; every thing which he caught at
+eluding his efforts. But from the account given above by [877]Pindar, as
+well as by [878]Alcæus, Aleman, and other writers, his punishment consisted
+in having a stone hanging over his head; which kept him in perpetual fear.
+What is styled λιθος, was I make no doubt originally Petros; which has been
+misinterpreted a stone. Tantalus is termed by Euripides ακολαστος την
+γλωσσαν, a man of an ungovernable tongue: and his history at bottom relates
+to a person who revealed the mysteries in which he had been [879]initiated.
+The Scholiast upon Lycophron describes him in this light; and mentions him
+as a priest, who out of good nature divulged some secrets of his cloister;
+and was upon that account ejected from the society[880]. Ο Τανταλος ευσεβης
+και θεοσεπτωρ ην Ἱερευς, και φιλανθρωπιᾳ τα των θεων μυστηρια τοις αμυητοις
+ὑστερον ειπων, εξεβληθη του ἱερου καταλογου. The mysteries which he
+revealed, were those of Osiris, the Sun: the Petor, and Petora of Egypt. He
+never afterwards could behold the Sun in its meridian, but it put him in
+mind of his crime: and he was afraid that the vengeance of the God would
+overwhelm him. This Deity, the Petor, and Petora of the Amonians, being by
+the later Greeks expressed Petros, and Petra, gave rise to the fable above
+about the stone of Tantalus. To this solution the same Scholiast upon
+Pindar bears witness, by informing us, [881]that the Sun was of old called
+a stone: and that some writers understood the story of Tantalus in this
+light; intimating that it was the Sun, which hung over his head to his
+perpetual terror. [882]Ενιοι ακουουσι τον λιθον επι του ἡλιου--και
+επηωρεισθαι αυτου (Τανταλου) τον ἡλιον, ὑφ' ῳ δειματουσθαι, και
+καταπτησσειν. And again, Περι δε του ἡλιου ὁι φυσικοι λεγουσιν, ὡς λιθος
+(it should be πετρα) καλειται ὁ ἡλιος. _Some understand, what is said in
+the history about the stone, as relating to the Sun: and they suppose that
+it was the Sun which hung over his head, to his terror and confusion. The
+naturalists, speaking of the Sun, often call him a stone, or petra_.
+
+[Illustration: Pl. V. _Temple of Mithras Petræus in the Mountains of
+Persia. From Le Bruyn_]
+
+By laying all these circumstances together, and comparing them, we may, I
+think, not only find out wherein the mistake consisted, but likewise
+explain the grounds from whence the mistake arose. And this clue may lead
+us to the detection of other fallacies, and those of greater consequence.
+We may hence learn the reason, why so many Deities were styled Πετραιοι,
+Petræi. We read of[883] Μιθρας, ὁ θεος εκ πετρας, _Mithras, the Deity out
+of the rock_; whose temple of old was really a rock or cavern. The same
+worship seems to have prevailed, in some degree, in the west; as we may
+judge from an antient inscription at Milan, which was dedicated[884]
+Herculi in Petrâ. But all Deities were not so worshipped: and the very name
+Petra was no other than the sacred term Petora, given to a cavern, as being
+esteemed in the first ages an oracular temple. And some reverence to places
+of this sort was kept up a long time. We may from hence understand the
+reason of the prohibition given to some of the early proselytes to
+Christianity, that they should no more[885] ad petras vota reddere: and by
+the same light we may possibly explain that passage in Homer, where he
+speaks of persons entering into compacts under oaks, and rocks, as places
+of[886] security. The oak was sacred to Zeus, and called Sar-On: and Petra
+in its original sense being a temple, must be looked upon as an asylum. But
+this term was not confined to a rock or cavern: every oracular temple was
+styled Petra, and Petora. Hence it proceeded that so many Gods were called
+Θεοι Πετραιοι, and Πατρῳσι. Pindar speaks of Poseidon Petraios;[887] Παι
+Ποσειδωνος Πετραιου: under which title Neptune was worshipped by the
+Thessalians: but the latter was the more common title. We meet in Pausanias
+with Apollo Patroüs, and with [888]Ζευς Μειλιχιος, and Αρτεμις Πατρῳα; also
+[889]Bacchus Πατρῳος, Zeus Patroüs, and Vesta Patroa, together with other
+instances.
+
+The Greeks, whenever they met with this term, even in regions the most
+remote, always gave it an interpretation according to their own
+preconceptions; and explained θεοι Πατρῳοι, the oracular Deities, by Dii
+Patrii, or the Gods of the country. Thus, in the Palmyrene inscription, two
+Syrian Deities are characterized by this title.
+
+[890]ΑΓΛΙΒΩΛΩ ΚΑΙ ΜΑΛΑΧΒΗΛΩ
+ΠΑΤΡΩΟΙΣ ΘΕΟΙΣ.
+
+Cyrus, in his expedition against the Medes, is represented as making vows
+[891]Ἑστιᾳ Πατρῳᾳ, και Διι Πατρῳῳ, και τοις αλλοις Θεοις. But the Persians,
+from whom this history is presumed to be borrowed, could not mean by these
+terms Dii Patrii: for nothing could be more unnecessary than to say of a
+Persic prince, that the homage, which he payed, was to Persic Deities. It
+is a thing of course, and to be taken for granted, unless there be
+particular evidence to the contrary. His vows were made to Mithras, who was
+styled by the nations in the east Pator; his temples were Patra, and Petra,
+and his festivals Patrica. Nonnus gives a proper account of the Petra, when
+he represents it as Omphean, or oracular:
+
+              [892]Ομφαιῃ περι Πετρῃ
+  Εισετι νηπιαχοιο χορους ἱδρυσατο Βακχου.
+
+At Patara, in Lycia, was an oracular temple: and Patræ, in Achaia, had its
+name from divination, for which it was famous. Pausanias mentions the
+temple, and adds, [893]Προ δε του Ἱερου της Δημητρος εστι πηγη--μαντειον δε
+ενταυθα εστιν αψευδες. _Before the temple is the fountain of Demeter--and
+in the temple an oracle, which never is known to fail_.
+
+The offerings, which people in antient times used to present to the Gods,
+were generally purchased at the entrance of the temple; especially every
+species of consecrated bread, which was denominated accordingly. If it was
+an oracular temple of Alphi, the loaves and cakes were styled [894]Alphita.
+If it was expressed Ampi, or Ompi, the cakes were Ompai[895], Ομπαι: at the
+temple of Adorus[896], Adorea. Those made in honour of Ham-orus had the
+name of [897]Homoura, Amora, and Omoritæ. Those sacred to Peon, the God of
+light, were called [898]Piones. At Cha-on, which signifies the house of the
+Sun, [899]Cauones, Χαυωνες. From Pur-Ham, and Pur-Amon, they were
+denominated Puramoun, [900]Πυραμουν. From Ob-El, Pytho Deus, came
+[901]Obelia. If the place were a Petra or Petora, they had offerings of the
+same sort called Petora, by the Greeks expressed [902]Πιτυρα, Pitura. One
+of the titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the
+Greeks rendered Elaphos, ελαφος; and supposed it to relate to a deer: and
+the title El-Apha-Baal, given by the Amonians to the chief Deity, was
+changed to ελαφηβολος, a term of a quite different purport. El-aphas, and
+El-apha-baal, related to the God Osiris, the Deity of light: and there were
+sacred liba made at his temple, similar to those above, and denominated
+from him Ελαφοι, Elaphoi. In Athenæus we have an account of their
+composition, which consisted of fine meal, and a mixture of sesamum and
+honey. [903]Ελαφος πλακους δια σταιτος και μελιτος και σησαμου.
+
+One species of sacred bread, which used to be offered to the Gods, was of
+great antiquity, and called Boun. The Greeks, who changed the Nu final into
+a Sigma, expressed it in the nominative, βους; but, in the accusative, more
+truly boun, βουν. Hesychius speaks of the Boun, and describes it, ειδος
+πεμματος κερατα εχοντος; _a kind of cake, with a representation of two
+horns_. Julius Pollux mentions it after the same manner: βουν, ειδος
+πεμματος κερατα εχοντος; _a sort of cake with horns_. Diogenes Laertius,
+speaking of the same offering being made by Empedocles, describes the chief
+ingredients of which it was composed: [904]Βουν εθυσε--εκ μελιτος και
+αλφιτων. _He offered up one of the sacred liba, called a boun, which was
+made of fine flour and honey_. It is said of Cecrops, [905]πρωτος βουν
+εθυσε: _He first offered up this sort of sweet bread_. Hence we may judge
+of the antiquity of the custom from the times to which Cecrops is referred.
+The prophet Jeremiah takes notice of this kind of offering, when he is
+speaking of the Jewish women at Pathros in Egypt, and of their base
+idolatry; in all which their husbands had encouraged them. The women, in
+their expostulation upon his rebuke, tell him: _Since we left off to burn
+incense to the Queen of heaven, and to pour out drink-offerings unto her,
+we have wanted all things; and have been consumed by the sword and by the
+famine. And when we burnt incense to the Queen of heaven, and poured out
+drink-offerings unto her, did we make her cakes to worship her, and pour
+out drink-offerings unto her without our [906]men?_ The prophet, in another
+place, takes notice of the same idolatry. [907]_The children gather wood,
+and the fathers kindle the fire, and the women knead their dough, to make
+cakes to the Queen of heaven_. The word, in these instances, for sacred
+cakes, is כונים, Cunim. The Seventy translate it by a word of the same
+purport, Χαυωνας, Chauonas; of which I have before taken notice: [908]Μη
+ανευ των ανδρων ἡμων εποιησαμεν αυτῃ Χαυωνας. κτλ.
+
+I have mentioned that they were sometimes called Petora, and by the Greeks
+Pitura. This, probably, was the name of those liba, or cakes, which the
+young virgins of Babylonia and Persis, used to offer at the shrine of their
+God, when they were to be first prostituted: for, all, before marriage,
+were obliged to yield themselves up to some stranger to be deflowered. It
+was the custom for all the young women, when they arrived towards maturity,
+to sit in the avenue of the temple, with a girdle, or rope, round their
+middle; and whatever passenger laid hold of it was entitled to lead them
+away. This practice is taken notice of, as subsisting among the
+Babylonians, in the epistle ascribed to the prophet Jeremiah; which he is
+supposed to have written to Baruch. v. 43. Ἁιδε γυναικες περιθεμεναι
+σχοινια εν ταις ὁδοις εγκαθηνται θυμιωσαι τα ΠΙΤYΡΑ· ὁταν δε τις αυτων
+αφελκοθεισα ὑπο τινος των παραπορευομενων κοιμηθῃ, την πλησιον ονειδιζει,
+ὁτι ουκ ηξιωται, ὡσπερ αυτη, ουτε το σχοινιον αυτης διεῤῥαγη. This is a
+translation from an Hebrew or Chaldäic original; and, I should think, not
+quite accurate. What is here rendered γυναικες, should, I imagine, be
+παρθενοι; and the purport will be nearly this: _The virgins of Babylonia
+put girdles about their waist; and in this habit sit by the way side,
+holding their Pitura, or sacred offerings, over an urn of incense: and when
+any one of them is taken notice of by a stranger, and led away by her
+girdle to a place of privacy; upon her return she upbraids her next
+neighbour for not being thought worthy of the like honour; and for having
+her zone not yet broken or [909]loosed_. It was likewise a Persian custom,
+and seems to have been universally kept up wherever their religion
+prevailed. Strabo gives a particular account of this practice, as it was
+observed in the temple of Anait in Armenia. This was a Persian Deity, who
+had many places of worship in that part of the world. _Not only the men and
+maid servants_, says the author, _are in this manner prostituted at the
+shrine of the Goddess; for in this there would be nothing extraordinary_:
+[910]Αλλα και θυγατερας ὁι επιφανεστατοι του εθνους ανιερουσι παρθενους,
+ἁις νομος εστι, καταπορνευθεισαις πολυν χρονον παρα τῃ Θεῳ μετα ταυτα
+δεδοσθαι προς γαμον· ουκ απαξιουντος τῃ τοιαυτῃ συνοικειν ουδενος. _But
+people of the first fashion in the nation used to devote their own
+daughters in the same manner: it being a religious institution, that all
+young virgins shall, in honour of the Deity, be prostituted, and detained
+for some time in her temple: after which they are permitted to be given in
+marriage. Nor is any body at all scrupulous about cohabiting with a young
+woman afterwards, though she has been in this manner abused._
+
+The Patrica were not only rites of Mithras, but also of Osiris, who was in
+reality the same Deity.
+
+We have a curious inscription to this purpose, and a representation, which
+was first exhibited by the learned John Price in his observations upon
+Apuleius. It is copied from an original, which he saw at Venice: and there
+is an engraving from it in the Edition of Herodotus by [911]Gronovius, as
+well as in that by [912]Wesselinge: but about the purport of it they are
+strangely mistaken. They suppose it to relate to a daughter of Mycerinus,
+the son of Cheops. She died, it seems: and her father was so affected with
+her death, that he made a bull of wood, which he gilt, and in it interred
+his daughter. Herodotus says, that he saw the bull of Mycerinus; and that
+it alluded to this history. But, notwithstanding the authority of this
+great author, we may be assured that it was an emblematical representation,
+and an image of the sacred bull Apis and Mneuis. And, in respect to the
+sculpture above mentioned, and the characters therein expressed, the whole
+is a religious ceremony, and relates to an event of great antiquity, which
+was commemorated in the rites of Osiris. Of this I shall treat hereafter:
+at present, it is sufficient to observe, that the sacred process is carried
+on before a temple; on which is a Greek inscription, but in the provincial
+characters: Ενδον Πατρικην Ἑορτην Φερω. How can Ἑορτη Πατρικη relate to a
+funeral? It denotes a festival in honour of the Sun, who was styled, as I
+have shewn, Pator; and his temple was called Patra: whence these rites were
+denominated Patrica. Plutarch alludes to this Egyptian ceremony, and
+supposes it to relate to Isis, and to her mourning for the loss of her son.
+Speaking of the month Athyr, he mentions [913]Βουν διαχρυσον ἱματιῳ μελανι
+βυσσινῳ περιβαλοντες επι πενθει της Θεου δεικνυουσιν (ὁι Αιγυπτιοι). _The
+Egyptians have a custom in the month Athyr of ornamenting a golden image of
+a bull; which they cover with a black robe of the finest linen. This they
+do in commemoration of Isis, and her grief for the loss of Orus_. In every
+figure, as they are represented in the sculpture, there appears deep
+silence and reverential awe: but nothing that betrays any sorrow in the
+agents. They may commemorate the grief of Isis; but they certainly do not
+allude to any misfortune of their own: nor is there any thing the least
+funereal in the process. The Egyptians of all nations were the most
+extravagant in their [914]grief. If any died in a family of consequence,
+the women used by way of shewing their concern to soil their heads with the
+mud of the river; and to disfigure their faces with filth. In this manner
+they would run up and down the streets half naked, whipping themselves as
+they ran: and the men likewise whipped themselves. They cut off their hair
+upon the death of a dog; and shaved their eyebrows for a dead cat. We may
+therefore judge, that some very strong symptoms of grief would have been
+expressed, had this picture any way related to the sepulture of a king's
+daughter. Herodotus had his account from different people: one half he
+confessedly [915]disbelieved; and the remainder was equally incredible. For
+no king of Egypt, if he had made a representation of the sacred [916]bull,
+durst have prostituted it for a tomb: and, as I have before said, Ἑορτη
+Πατρικη can never relate to a funeral.
+
+       *       *       *       *       *
+
+
+AN
+
+ACCOUNT
+
+OF THE
+
+GODS OF GREECE;
+
+_To shew that they were all originally one_ GOD,
+_the_ SUN.
+
+As I shall have a great deal to say concerning the Grecian Theology in the
+course of this work, it will be necessary to take some previous notice of
+their Gods; both in respect to their original, and to their purport. Many
+learned men have been at infinite pains to class the particular Deities of
+different countries, and to point out which were the same. But they would
+have saved themselves much labour, if, before they had bewildered
+themselves in these fruitless inquiries, they had considered whether all
+the Deities of which they treat, were not originally the same: all from one
+source; branched out and diversified in different parts of the world. I
+have mentioned that the nations of the east acknowledged originally but one
+Deity, the Sun: but when they came to give the titles of Orus, Osiris, and
+Cham, to some of the heads of their family; they too in time were looked up
+to as Gods, and severally worshipped as the Sun. This was practised by the
+Egyptians: but this nation being much addicted to refinement in their
+worship, made many subtile distinctions: and supposing that there were
+certain emanations of divinity, they affected to particularize each by some
+title; and to worship the Deity by his attributes. This gave rise to a
+multiplicity of Gods: for the more curious they were in their
+disquisitions, the greater was the number of these substitutes. Many of
+them at first were designed for mere titles: others, as I before mentioned,
+were αποῤῥοιαι, derivatives, and emanations: all which in time were
+esteemed distinct beings, and gave rise to a most inconsistent system of
+Polytheism. The Grecians, who received their religion from Egypt and the
+east, misconstrued every thing which was imported; and added to these
+absurdities largely. They adopted Deities, to whose pretended attributes
+they were totally strangers; whose names they could not articulate, or
+spell. They did not know how to arrange the elements, of which the words
+were composed. Hence it was, that Solon the Wise could not escape the
+bitter, but just censure of the priest in Egypt, who accused both him, and
+the Grecians in general, of the grossest puerility and ignorance. [917]Ω
+Σολων, Σολων, Ἑλληνες εστε παιδες αει, γερων δε Ἑλλην ουκ εστι, νεοι τε
+ψυχας ἁπαντες· ουδεμιαν γαρ εν ἑαυτοις εχετε παλαιαν δοξαν, ουδε μαθημα
+χρονῳ πολιον ουδεν. The truth of this allegation may be proved both from
+the uncertainty, and inconsistency of the antients in the accounts of their
+Deities. Of this uncertainty Herodotus takes notice. [918]Ενθενδε εγενετο
+ἑκαστος των θεων, ειτε δ' αει ησαν παντες, ὁκοιοι δε τινες τα ειδεα, ουκ
+ηπιστεατο μεχρι ὁυ πρωην τε και χθες, ὡς ειπειν λογῳ. He attributes to
+Homer, and to Hesiod, the various names and distinctions of the Gods, and
+that endless polytheism which prevailed. [919]Ουτοι δε εισι, ὁι ποιησαντες
+θεογονιαν Ἑλλησι, και τοισι Θεοισι τας επωνυμιας δοντες, και τιμας τε και
+τεχνας διελοντες, και ειδεα αυτων σημῃναντες. This blindness in regard to
+their own theology, and to that of the countries, whence they borrowed, led
+them to misapply the terms, which they had received, and to make a God out
+of every title. But however they may have separated, and distinguished them
+under different personages, they are all plainly resolvable into one Deity,
+the Sun. The same is to be observed in the Gods of the Romans. This may in
+great measure be proved from the current accounts of their own writers; if
+we attend a little closely to what they say: but it will appear more
+manifest from those who had been in Egypt, and copied their accounts from
+that country. There are few characters, which at first sight appear more
+distinct than those of Apollo and Bacchus. Yet the department, which is
+generally appropriated to Apollo, as the Sun, I mean the conduct of the
+year, is by Virgil given to Bacchus, or Liber. He joins him with Ceres, and
+calls them both the bright luminaries of the world.
+
+        [920]Vos, O, clarissima Mundi
+  Lumina, labentem Cœlo qui ducitis annum,
+  Liber, et alma Ceres.
+
+[921]Quidam ipsum solem, ipsum Apollinem, ipsum Dionysium eundem esse
+volunt. Hence we find that Bacchus is the Sun, or Apollo; though supposed
+generally to have been a very different personage. In reality they are all
+three the same; each of them the Sun. He was the ruling Deity of the world:
+
+  [922]Ἡλιε παγγενετορ, παναιολε, χρυσεοφεγγες.
+
+He was in Thrace esteemed, and worshipped as Bacchus, or Liber. [923]In
+Thraciâ Solem Liberum haberi, quem illi Sebadium nuncupantes magnâ
+religione celebrant: eique Deo in colle [924]Zemisso ædes dicata est specie
+rotundâ. In short, all the Gods were one, as we learn from the same Orphic
+Poetry:
+
+  [925]Ἑις Ζευς, ἑις Αϊδες, ἑις Ἡλιος, ἑις Διονυσος,
+  Ἑις θεος εν παντεσσι.
+
+Some Deities changed with the season.
+
+  [926]Ηελιον δε θερους, μετοπωρης δ' ἁβρον Ιαω.
+
+It was therefore idle in the antients to make a disquisition about the
+identity of any God, as compared with another; and to adjudge him to
+Jupiter rather than to Mars, to Venus rather than Diana. [927]Τον Οσιριν ὁι
+μεν Σεραπιν, ὁιδε Διονυσον, ὁιδε Πλουτωνα, τινες δε Δια, πολλοιδε Πανα
+νενομικασι. _Some_, says Diodorus, _think that Osiris is Serapis; others
+that he is Dionusus; others still, that he is Pluto: many take him for
+Zeus, or Jupiter, and not a few for Pan_. This was an unnecessary
+embarrassment: for they were all titles of the same God, there being
+originally by no means that diversity which is imagined, as Sir John
+Marsham has very justly observed. [928]Neque enim tanta πολυθεοτης Gentium,
+quanta fuit Deorum πολυωνυμια. It is said, above, that Osiris was by some
+thought to be Jupiter, and by others to be Pluto. But Pluto, among the best
+theologists, was esteemed the same as Jupiter; and indeed the same as
+Proserpine, Ceres, Hermes, Apollo, and every other Deity.
+
+  [929]Πλουτων, Περσεφονη, Δημητηρ, Κυπρις, Ερωτες,
+  Τριτωνες, Νηρευς, Τηθυς και Κυανοχαιτης,
+  Ἑρμης θ', Ἡφαιστος τε κλυτος, Παν, Ζευς τε, και Ἑρη,
+  Αρτεμις, ηδ' Ἑκαεργος Απολλων, ἑις Θεος εστιν.
+
+There were to be sure a number of strange attributes, which by some of the
+poets were delegated to different personages; but there were other writers
+who went deeper in their researches, and made them all centre in one. They
+sometimes represented this sovereign Deity as Dionusus; who, according to
+Ausonius, was worshipped in various parts under different titles, and
+comprehended all the Gods under one character.
+
+  [930]Ogygia me Bacchum vocat;
+  Osyrin Ægyptus putat:
+  Mysi Phanacem nominant:
+  Dionyson Indi existimant:
+  Romana Sacra Liberum;
+  Arabica Gens Adoneum;
+  Lucanianus Pantheon.
+
+Sometimes the supremacy was given to Pan, who was esteemed Lord of all the
+elements.
+
+  [931]Πανα καλω, κρατερον Νομιον, κοσμοιο τε συμπαν,
+  Ουρανον, ηδε θαλασσαν, ιδε χθονα παμβασιλειαν,
+  Και πυρ αθανατον, ταδε γαρ μελη εστι τα Πανος.
+  Κοσμοκρατωρ, αυξητα, φαεσφορε, καρπιμε Παιαν,
+  Αντροχαρες, βαρυμηνις, ΑΛΗΘΗΣ ΖΕΥΣ Ὁ ΚΕΡΑΣΤΗΣ.
+
+More generally it was conferred upon Jupiter:
+
+  [932]Ζευς εστιν αιθηρ, Ζευς δε γη, Ζευς δ' Ουρανος·
+  Ζευς τοι τα παντα.
+
+Poseidon, God of the sea, was also reputed the chief God, the Deity of
+Fire. This we may infer from his priest. He was styled a Purcon, and
+denominated from him, and served in his oracular temples; as we learn from
+Pausanias, who says, [933]Ποσειδωνι δ' ὑπηρετην ες τα μαντευματα ειναι
+Πυρκωνα. He mentions a verse to the same purpose. Συν δε τε Πυρκων
+αμφιπολος κλυτου Εννοσιγαιου. P'urcon is Ignis vel lucis dominus: and we
+may know the department of the God from the name of the priest. He was no
+other than the supreme Deity, the Sun: from whom all were supposed to be
+derived. Hence Poseidon or Neptune, in the Orphic verses, is, like Zeus,
+styled the father of Gods and men.
+
+  [934] Κλυθι, Ποσειδαον----
+  Ουρανιων, Μακαρων τε Θεων πατερ, ηδε και ανδρων.
+
+In the neighborhood of Tyre and Sidon the chief deity went by the name of
+[935]Ourchol, the same as Archel and Aides of Egypt, whence came the
+Ἡρακλης, and Hercules of Greece and Rome. Nonnus, who was deeply read in
+the mythology of these countries, makes all the various departments of the
+other Gods, as well as their titles, centre in him. He describes him in
+some good poetry as the head of all.
+
+  [936]Αστροχιτων Ἡρακλες, Αναξ πυρος, Ορχαμε κοσμου,
+  Ὑια Χρονου Λυκαβαντα δυωδεκαμηνον ἑλισσων,
+  Ἱππευων ἑλικηδον ὁλον πολον αιθοπι δισκῳ,
+  Κυκλον αγεις μετα κυκλον----
+  Ομβρον αγεις φερεκαρτον, επ' ευωδινι δε γαιῃ
+  Ηεριης ηωον ερευγεται αρδμον εερσης.----
+  Βηλος επ Ευφρηταο, Λιβυς κεκλημενος Αμμων,
+  Απις εφυς Νειλῳος Αραψ Κρονος, Ασσυριος Ζευς.----
+  Ειτε Σαραπις εφυς Αιγυπτιος, ανεφαλος Ζευς,
+  Ει Χρονος, ει Φαεθων πολυωνυμος, ειτε συ Μιθρης,
+  ΗΕΛΙΟΣ ΒΑΒYΛΩΝΟΣ, εν Ἑλλαδι ΔΕΛΦΟΣ ΑΠΟΛΛΩΝ.
+
+All the various titles, we find, are at last comprised in Apollo, or the
+Sun.
+
+It may appear strange, that Hercules, and Jupiter, or whomever we put for
+the chief Deity, should be of all ages. This must have been the case, if
+they were the same as the boy of love, and Bacchus ever young; and were
+also the representatives of Cronus, and Saturn. But the antients went
+farther; and described the same Deity under the same name in various stages
+of life: and [937]Ulpian speaking of Dionusus, says that he was represented
+of all ages. Και γαρ παιδα, και πρεσβυτην, και ανδρα γραφουσιν αυτον. But
+the most extraordinary circumstance was, that they represented the same
+Deity of different sexes. A bearded Apollo was uncommon; but Venus with a
+beard must have been very extraordinary. Yet she is said to have been thus
+exhibited in Cyprus, under the name of Aphroditus, Αφροδιτος: [938]πωγωνιαν
+ανδρος την Θεον εσχηματισθαι εν Κυπρῳ. The same is mentioned by Servius:
+[939]Est etiam in Cypro simulacrum _barbatæ_ Veneris, corpora et veste
+muliebri, cum sceptro, et naturâ virili, quod Αφροδιτον vocant. She was
+also looked upon as prior to Zeus, and to most other of the Gods.
+[940]Αφροδιτη ου μονον Αθηνας, και Ἡρας, αλλα και ΔΙΟΣ εστι πρεσβυτερα. The
+poet Calvus speaks of her as masculine: [941]Polientemque Deum Venerem.
+Valerius Soranus among other titles calls Jupiter the mother of the Gods.
+
+  [942]Jupiter omnipotens, Regum Rex ipse, Deûmque
+  Progenitor, _Genetrixque Deûm_; Deus unus et idem.
+
+Synesius speaks of him in nearly the same manner.
+
+  [943]Συ πατηρ, συ δ' εσσι μητηρ,
+  Συ δ' αρσην, συ δε θηλυς.
+
+And the like character is given to the antient Deity Μητις.
+
+  [944]Αρσην μεν και θηλυς εφυς, πολυωνυμε Μητι.
+
+In one of the fragments of the Orphic poetry there is every thing, which I
+have been saying comprehended within a very short compass.
+
+  [945]Ζευς αρσην γενετο, Ζευς αμβροτος επλετο Νυμφη,
+  Ζευς πυθμην γαιης τε και ουρανου αστεροεντος.----
+  Ζευς ποντου ῥιζα, Ζευς [946]Ἡλιος, ηδε Σεληνη,
+  Ζευς Βασιλευς, Ζευς αυτος ἁπαντων αρχιγενεθλος----
+  Και Μητις, πρωτος γενετωρ και Ερως πολυτερπης.
+  Παντα γαρ εν Ζηνος μεγαλῳ ταδε σωματι κειται.
+  Ἑν κρατος, ἑις Δαιμων, γενεται μεγας αρχος ἁπαντων.
+
+Whom he meant under the title of Zeus, he explains afterwards in a solemn
+invocation of the God Dionusus.
+
+  [947]Κεκλυθι τηλεπορου δινης ἑλικαυγεα κυκλον
+  Ουρανιαις στροφαλιγξι περιδρομον αιεν ἑλισσων,
+  Αγλαε ΖΕΥ, ΔΙΟΝYΣΕ, πατερ ποντου, πατερ αιης,
+  Ἡλιε, παγγενετορ, παναιολε, χρυσεοφεγγες.
+
+As we have seen how the father of the Gods was diversified, it may be worth
+while to hear what the supposed mother of all the Deities says of her
+titles and departments, in Apuleius. [948]Me primigenii Phryges
+Pessinuntiam nominant Deûm Matrem: hinc Autochthones Attici Cecropiam
+Minervam: illinc fluctuantes Cyprii Paphiam Venerem: Cretes sagittiferi
+Dictynnam Dianam. Siculi trilingues Stygiam Proserpinam: Eleusinii vetustam
+Deam Cererem. Junonem alii: alii Bellonam: alii Hecaten: Rhamnusiam alii:
+et qui nascentis dei Solis inchoantibus radiis illustrantur Æthiopes,
+Ariique, priscâque doctrinâ pollentes Ægyptii, ceremoniis me prorsus
+propriis percolentes, appellant vero nomine Reginam Isidem.
+
+Porphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus,
+Proserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all one,
+and the[949] same. Nobody had examined the theology of the antients more
+deeply than Porphyry. He was a determined Pagan, and his evidence in this
+point is unexceptionable. The titles of Orus and Osiris being given to
+Dionusus, caused him in time to partake of the same worship which was paid
+to the great luminary; and as he had also many other titles, from them
+sprung a multiplicity of Deities. [950]Morichum Siculi Bacchum nominârunt:
+Arabes vero eundem Orachal et Adonæum: alii Lyæum, Erebinthium, Sabazium;
+Lacedæmonii Scytidem, et Milichium vocitarunt. But let Dionusus or Bacchus
+be diversified by ever so many names or titles, they all, in respect to
+worship, relate ultimately to the Sun. [951]Sit Osiris, sit Omphis, Nilus,
+Siris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum
+tandem _Solem_, antiquissimum Gentium numen, redeunt omnia.
+
+       *       *       *       *       *
+
+
+END OF VOL. I.
+
+W. Marchant, Printer, 3, Greville-street, Holborn.
+
+       *       *       *       *       *
+
+
+Notes to Volume I.
+
+[1] Henry VI. founder of Eton and King's College, in Cambridge.
+
+[2] Dr. Priestley, on Philosophical Necessity.
+
+[3] Κατα θειον δηλονοτι χρησμον. Eusebii Chron. p. 10. See also Syncellus.
+
+[4] Αιγυπτους--προς αλληλους τᾳ ῥηματι Αμουν χρησθαι. Isis et Osiris. p.
+355.
+
+[5] Ὁ δε συμβαλων τοις απο των αδυτων ἑυρηθεισιν αποκρυφοις ΑΜΜΟΥΕΝΩΝ
+γραμμασι συγκειμενοις, ἁ δη ουκ ην πασι γνωριμα, την μαθησιν ἁπαντων αυτος
+ησκησε· και τελος επιθεις τῃ πραγματειᾳ τον κατ' αρχας μυθον και τας
+αλληγοριας εκποδων ποιησαμενος, εξηνυσατο την προθεσιν. Euseb. Præp. Evang.
+l. 1. c. 9. p. 32.
+
+[6] He makes it exceed the æra of the Mosaic creation 1336 years. See
+Marsham's Canon Chron. p. 1.
+
+[7] The Rev. Dr. Barford, Prebendary of Canterbury, and Rector of Kimpton,
+Hertfordshire.
+
+[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus.
+Syntag. 1. p. 7.
+
+[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066.
+He calls the temple Ἱερον Ομανου.
+
+[10] Et Solem et calorem המה Chammha vocant (Syri.) Selden de Diis Syris.
+Syntag. 2. c. 8. p.247.
+
+[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v.
+1. c. 11. p.72.
+
+[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Camæ, Camelis,
+Cambalidus, Comopolis, Comara, &c. All these are either names of places,
+where the Amonians settled; or are terms, which have a reference to their
+religion and worship.
+
+[13] Plutarch. Amatorius. vol. 2. p.768.
+
+[14] 2 Chron. c. 34. v. 4. Ωρον ειωθασι Καιμιν προσαγορευειν. Plutarch.
+Isis et Osiris, vol. 2. p.374.
+
+[15] _I will cut off the remnant of Baal from this place, and the name of
+the Chammerim with the priests_. Zephaniah. c. 1. v. 4. From hence we may,
+in some degree, infer who are meant by the Baalim.
+
+[16] Hesychius.
+
+[17] Herodotus. l. 2. c. 42.
+
+Ham sub Jovis nomine in Africâ diu cultus. Bochart. Geog. Sac. l. 1. c. 1.
+p. 5.
+
+    Αμμωνα Λιβυες τον Δια προσαγορευουσι, και ουτω τιμωσι· και γαρ και
+  φαιστος εν τοις Λακεδαιμονικοις επιβαλλων φησι,
+          Ζευ Λιβυης Αμμων, κερατηφορε, κεκλυθι Μαντι.
+                  Pindar. Pyth. ode 4. v. 28. Schol.
+
+[18] Plutarch. Isis et Osiris. vol. 2. p. 354. Zeus was certainly, as these
+writers say, a title given to Ham; yet it will be found originally to have
+belonged to his father; for titles were not uniformly appropriated.
+
+[19] Herodotus. l. 2, c. 49. Speaking afterwards of the people at Dodona,
+he says, Χρονου πολλου διεξελθοντος, επυθοντα εκ της Αιγυπτου απικομενα τα
+ουνοματα τα τον θεων των αλλων, Διονυσου δε ὑστερον πολλῳ επυθοντο. c. 52.
+_It was a long time before they had names for any of the Gods; and very
+late before they were acquainted with Dionusus; which Deity, as well as all
+the others, they received from Egypt._ See also l. 2. c. 59.
+
+[20] Sanchoniathon apud Eusebium prodit Ægyptiorum Κνηφ esse Phœnicum
+Αγαθοδαιμονα, vel secundum Mochum, Χουσωρα. See notes to Iamblichus, by
+Gale, p, 301.
+
+[21] Chusistan, to the east of the Tigris, was the land of Chus: it was,
+likewise, called Cutha, and Cissia, by different writers. A river and
+region, styled Cutha, mentioned by Josephus, Ant. Jud. l. 9. c. 14. n. 3.
+the same which by others has been called Cushan, and Chusistan.
+
+[22] The harbour at Carthage was named Cothon. Strabo. l. 17. p. 1189.
+Also, an island in that harbour. Diodorus Sic. l. 3. p. 168.
+
+[23] Χουσον μεν ουδεν εβλαψεν ὁ κρονος. Αιθιοπες γαρ, ὡν ηρξεν, ετι και νυν
+ὑπο ἑαυτων τε και των εν τῃ Ασιᾳ παντων, ΧΟΥΣΑΙΟΙ καλουνται. Josephus. Ant.
+Jud. l. 1. c. 6. § 2.
+
+[24] Euseb. Præp. Evang. l. 1. c. 10. p. 39.
+
+[25] Sanchoniathon apud eundem. Ibid.
+
+See Michaelis Geographia Hebræor. Extera. p. 2.
+
+[26] Ὁ πρωτος οικησας τῃν Μεστραιαν χωραν, ητοι Αιγυπτον, Μεστραϊμ,
+εβασιλευσεν εν αυτῃ τῃ Μεστραιᾳ. Euseb. Chron. p. 17.
+
+Μεστραϊμ of the LXX.
+
+Josephus calls the country of Egypt Mestra. Την γαρ Αιγυπτον Μεστρην, και
+Μεστραιους τους Αιγυπτιους ἁπαντας, ὁι ταυτην οικουντες, καλουμεν. Ant.
+Jud. l. 1. c. 6. § 2.
+
+[27] Apud Euseb. Præp. Evan. l. 1. c. 10. p. 36.
+
+Hierapolis of Syria, was called Magog, or rather the city of Magog. It was
+also called Bambyce. Cœle (Syria) habet--Bambycen, quæ alio nomine
+Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. § 19. p. 266.
+
+[28] Genesis. c. 10. v. 8, 9. Hence called Νεβρωδ ὁ κυνηγος, και Γιγας,
+Αιθιοψ.--Chronicon Paschale. P. 28.
+
+[29] Πρωτον γενεσθαι Βασιλεα Αλωπον εν Βαβυλωνι Χαλδαιον. Euseb. Chron. p.
+5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.
+
+Εν τοις αστροις του ουρανου εταξαν (τον Νεβρωδ), και καλουσιν Ωριωνα.
+Cedrenus. p. 14.
+
+Εγεννηθη δε και αλλος εκ της φυλες του Σημ (Χαμ), Χους ονομαστι, ὁ Αιθιοψ,
+ὁστις εγεννησε τον Νεβρωδ, Γιγαντα, τον την Βαβυλωνιαν κτισαντα, ὁν
+λεγουσιν ὁι Περσαι αποθεωθεντα, και γενομενον εν τοις αστροις του ουρανου,
+ὁντινα καλουσιν Ωριωνα. Chronicon Paschale. p. 36.
+
+[30] Homer. Odyss. l. Λ v. 571.
+
+[31] Chronicon. Pasch. p. 36.
+
+[32] Strabo. l. 6. p. 421.
+
+[33] Gratii Cyneget. v. 527.
+
+[34] Solinus de Situ Orbis. c. 11.
+
+[35] Plin. Nat. Hist. l. 3. c. 1.
+
+[36] Silius Italicus. l. 3. v. 393.
+
+[37] Seneca. Œdipus. act 2. v. 436.
+
+[38] Sylvæ. l. 1. carm. 2. v. 226.
+
+Dionysius of the Indian Camaritæ:
+
+  Ζωματα, και Νεβριδας επι στηθεσσι βαλοντες,
+  Ευοι Βακχε λεγοντες. V. 703.
+
+At the rites of Osiris, Και γαρ νεβριδας περικαθαπτονται (ὁι Αιγυπτιοι) και
+θυρσους φορουσι κτλ. Plutarch Isis et Osir. p. 364.
+
+[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit
+Atticas--Nebridarum familiam pelliculâ cohonestavit hinnulea.
+
+[40] Nimrod built Babylon; which is said to have been the work of Belus.
+Βαβυλων'--ειρηται δ' υπο Βηλου. Etymologicum Magnum.
+
+Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l.
+23.
+
+Here was a temple, styled the temple of Belus.
+
+[41] Eusebius. Præp. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.
+
+[42] See also the Phædrus of Plato: Ηκουσα τοινυν περι Ναυκρατιν της
+Αιγυπτου κτλ.
+
+[43] Anthologia. l. 1. 91. l. 1. 29.
+
+[44] Eusebius. Præp. Evang. l. 1, c. 10. p. 36. from Sanchoniathon.
+
+[45] Lucan. l. 1. v. 444.
+
+[46] Selden de Diis Syrib: Prolegomena. c. 3.
+
+[47] Lycophron. v. 459. Scholia ibidem.
+
+It is also compounded with Cham, as in Orchamus, a common Babylonish
+appellation.
+
+  Rexit Achæmenias urbes pater Orchamus; isque
+  Septimus a prisci numeratur origine Beli.
+                  Ovid. Metamorph. l. 4. v. 212.
+
+[48] Eusebii Præp. Evang. l. 1. c. 10. p. 36.
+
+[49] Gruter. v. 1. 37. n. 4, 5, 6.
+
+[50] Damascius apud Photium. c. 242.
+
+[51] Αλωρος, Alorus, the first king who reigned. Syncellus. p. 18.
+
+Ἁλια, Halia, was a festival at Rhodes in honour of the Sun, to whom that
+Island was sacred. Ῥοδιοι τα Ἁλια τιμωσιν. Athenæus. l. 13. p. 561. The
+first inhabitants were styled Heliadæ. Diodorus Sic. l. 5. p. 327. And they
+called the chief temple of the Deity Ἁλιον, Halion. Eustath. ad Hom. Odyss.
+Ζ. They came after a deluge, led by Ochimus, Macar, and others.
+
+[52] Gruter. Inscript. xl. 9. and lvi. 11.
+
+[53] Macrobii Saturn. l. 3. c. 8.
+
+[54] Pomponius Laetus.
+
+Camilla was in like manner attendant on the Gods.
+
+Cælitum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling. Lat.
+p. 71. Edit. Dordrechti. 1619.
+
+[55] Juba apud Plutarchum in Numa. vol. 1. p. 64.
+
+[56] Scholia in Apollon. Rhodium. l. 1. v. 917. So Camœna was rendered
+Casmœna.
+
+[57] De Amore Fraterno. p. 483.
+
+[58] Isaiah. c. 14. v. 12.
+
+[59] Genesis. c. 41. v. 45. and Exodus. c. 1. v. 11.
+
+[60] Theophilus ad Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.
+
+[61] Canticles. c. 8. v. 11.
+
+Mention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v. 8.
+
+It was sometimes compounded; and the Deity worshipped under the titles of
+Or-On: and there were temples of this denomination in Canaan.
+
+Solomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2 Chron.
+c. 8. v. 5.
+
+As Ham was styled Hamon, so was his son Chus, or Cuth, named Cuthon and
+Cothon; as we may judge from places, which, were denominated, undoubtedly,
+from him. At Adrumetum was an island at the entrance of the harbour so
+called: Hirtius. Afric. p. 798. Another at Carthage, probably so named from
+a tower or temple. Ὑποκεινται δε τῃ ακροπολει ὁι τε λιμενες, και ὁ
+ΚΩΘΩΝ.--Strabo. l. 17. p. 1189.
+
+[62] Voss. de Idol. vol. 1. l. 2. c. 17. p. 391.
+
+[63] Apocalyps. c. 9. v. 11.
+
+[64] The Sun's disk, styled Αιθοψ:
+
+Ἱππευων ἑλικηδον ὁλον πολον ΑΙΘΟΠΙ ΔΙΣΚῼ. Nonnus. l. 40. v. 371.
+
+Αιθιοπαιδα Διονυσον. Ανακρεων. αλλοι τον οινον. αλλοι την Αρτεμιν.
+Hesychius. Altered to Αιθοπα παιδα by Albertus.
+
+[65] The Egyptian Theology abounded with personages formed from these
+emanations, who, according to Psellus, were called Eons, Ζωνες, Αζωνες. See
+Iamblichus, and Psellus, and Damascius.
+
+[66] Stephanus Byzant.
+
+[67] Scholia on Dionysius. v. 239. What it alluded to may be seen from
+other authors.
+
+[68] Homer. Iliad. Ο. v. 690. Ὁ ενθερμος, και πυρωδης. Hesychius.
+
+[69] Ηθ καρδια. Etymolog. Magnum ex Orione, in Athribis.
+
+They express it after the manner of the Ionians, who always deviated from
+the original term. The Dorians would have called it, with more propriety,
+Ath.
+
+[70] Horus Apollo. l. 1. c. 22. p. 38.
+
+[71] Clemens Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.
+
+It was called also Abur, or Abaris, as well as Athur. In after times it was
+rebuilt; and by Herodotus it is styled Cercasora. By Athuria is to be
+understood both the city and the district; which was part of the great Nome
+of Heliopolis.
+
+[72] Orphic. Argonaut. v. 1323.
+
+[73] Athenagoræ Legatio. p. 293.
+
+Proserpine (Κορα) was also called Athela, ibid.
+
+[74] Apollonius Rhodius. l. 3. v. 52.
+
+[75] Homer. Iliad. Κ. v. 37.
+
+[76] Homer. Iliad. Ψ. v. 94.
+
+[77] Homer. Odyss. Ξ. v. 147.
+
+Ath-El among many nations a title of great honour.
+
+[78] Plin. Nat. Hist. l. 5. c. 31.
+
+[79] Valerius Flaccus. l. 2. v. 78. The chief city was Hephæstia.
+
+[80] Universa vero gens (Æthiopum) Ætheria appellata est. Plin. l. 6. c.
+30.
+
+[81] Plin. l. 5. c. 31.
+
+[82] Genesis. c. 10. v. 18. c. 11. v. 2.
+
+[83] 1 Kings. c. 16. v. 31.
+
+[84] 2 Kings. c. 11. v. 1.
+
+[85] Ovid. Metamorph. l. 5. v. 162.
+
+So in Virgil.
+
+  Comites Sarpedonis ambo,
+      Et clarus Ethemon Lyciâ comitantur ab altâ.
+  Or, Clarus et Ethemon. Æneis. l. 10. v. 126.
+
+[86] 1 Kings. c. 11. v. 14. Adad, the fourth king of Edom. Gen. c. 36. v.
+35.
+
+[87] 1 Kings. c. 20. v. 1.
+
+[88] Nicolaus Damasc. apud Josephum Antiq. l. 7. c. 5.
+
+[89] 2 Samuel. c. 8. v. 3.
+
+[90] 1 Chron. c. 18. v. 10.
+
+[91] Zechariah. c. 12. v. 11.
+
+There was a town of this name in Israel. Some suppose that the Prophet
+alluded to the death of Josiah, who was slain at Megiddo.
+
+[92] Plutarch. Apothegmata. p. 180. One of the wives of Esau was of Canaan,
+and named Adah, the daughter of Elon the Hittite. Gen. c. 36. v. 2.
+
+[93] Αδα, ἡδονη· και ὑπο Βαβυλωνιων ἡ Ηρα. Hesychius.
+
+[94] Macrobii Saturnalia. l. 1. c. 23.
+
+[95] Adamantis fluv. Gangeticus.
+
+Adam was sometimes found reversed, as in Amad, a Canaanitish town in the
+tribe of Ashur. Joshua. c. 19. v. 26. There was a town Hamad, as well as
+Hamon, in Galilee: also, Amida, in Mesopotamia.
+
+[96] Polybius. l. 1. p. 31.
+
+Atis, in Phrygia, and Lydia, was represented with a crown of rays, and a
+tiara spangled with stars, την καταστικτον τοις αστροις τιαραν. Julian.
+Orat. 5. p. 179.
+
+[97] Podalia, Choma, præfluente Adesa. Plin. l. 5. c. 17.
+
+It was compounded, also, Az-On. Hence Αζωνες in Sicily, near Selinus.
+Diodori Excerpta. l. 22.
+
+[98] Herbert's Travels. p. 316. He renders the word Attash.
+
+Hyde of the various names of fire among the Persians; Va, Adur, Azur,
+Adish, Atesh, Hyr. c. 29 p. 358. Atesh Perest is a Priest of fire. Ibid. c.
+29. p. 366.
+
+[99] Aziz, lightning; any thing superlatively bright, analogous to Adad and
+Rabrab. Hazazon Tamor, mentioned 2 Chron. c. 20. v. 2.
+
+[100] Orat. 4. p. 150.
+
+[101] Azaz, and Asisus, are the same as Asis and Isis made feminine in
+Egypt; who was supposed to be the sister of Osiris the Sun.
+
+[102] Την ΜΟΝΑΔΑ τους ανδρας ονομαζειν Απολλωνα. Plutarch. Isis & Osiris.
+p. 354.
+
+[103] Hence came asso, assare, of the Romans.
+
+Jezebel, whose father was Ethbaal, king of Sidon, and whose daughter was
+Athaliah, seems to have been named from Aza-bel; for all the Sidonian names
+are compounds of sacred terms.
+
+[104] Places, which have this term in their composition, are to be found
+also in Canaan and Africa. See Relandi Palæstina. vol. 2. p. 597. Joseph.
+Ant. l. 8. c. 2. Hazor, the chief city of Jabin, who is styled king of
+Canaan, stood near Lacus Samochonites. Azorus, near Heraclea, in Thessaly,
+at the bottom of Mount Œta. Hazor is mentioned as a kingdom, and,
+seemingly, near Edom and Kedar. Jeremiah. c. 49. v. 30. 33.
+
+[105] Hazor in Sicily stood near Enna, and was, by the Greeks, rendered
+Ασσωρος, and Ασσωρον. Azor and Azur was a common name for places where
+Puratheia were constructed. See Hyde. Relig. Pers. c. 3. p. 100.
+
+[106] The country about the Cayster was particularly named Asia.
+
+  Ασιῳ εν λειμωνι Καϋστριου αμφι ρεεθρα. Homer. Iliad. Β. v. 461.
+
+Of these parts see Strabo. l. 13. p. 932.
+
+[107] Ἱεραπολις--θερμων υδατων πολλων πληθουσα, απο του ἱερα πολλα εχειν.
+Stephanus Byzant.
+
+[108] Ἱεραπολις, ὁπου τα θερμα ὑδατα, και το Πλουτωνιον, αμφω
+παραδοξολογιαν τινα εχοντα. Strabo. l. 13. p. 933.
+
+[109] Damascius apud Photium in Vitâ Isidor. c. 242.
+
+[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.
+
+Αχαρακα, εν ῃ το Πλουτωνιον, εχον και αλσος πολυτελες, και νεων Πλουτωνος
+τε και Ἡρας καν το ΧΑΡΩΝΙΟΝ αντρον ὑπερκειμενον του αλσους, θαυμαστον τῃ
+φυσει. Strabo. l. 14. p. 960.
+
+[111] Plin. H. N. L. 2. c. 93. Spiritus lethales alibi, aut scrobibus
+emissi, aut ipso loci situ mortiferi: alibi volucribus tantum, ut Soracte
+vicino urbi tractu: alibi præter hominem cæteris animantibus: nonnunquam et
+homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii
+Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same:
+Θυμβρια, παρ' ἡν Αορνον εστι σπηλαιον ἱερον, ΧΑΡΩΝΙΟΝ λεγομενον, ολεθριους
+εχον αποφορας. l. 14. p. 943.
+
+[112] Ἁπαντα μεν ουν τα των Περσων ἱερα και Μηδοι και Αρμενιοι τετιμηκασι·
+τα δε της Αναϊτιδος διαφεροντως Αρμενιοι. Strabo. l. 11. p. 805.
+
+[113] Anait signifies a fountain of fire; under which name a female Deity
+was worshipped. Wherever a temple is mentioned, dedicated to her worship,
+there will be generally found some hot streams, either of water or bitumen;
+or else salt, and nitrous pools. This is observable at Arbela. Περι Αρβηλα
+δε εστι και Δημητριας πολις, ειθ' ἡ του ναφθα πηγη, και το πυρα, και το της
+Αναιας, (or Αναϊτιδος) ἱερον. Strabo. l. 16. p. 1072.
+
+Of Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.
+
+[114] Strabo. l. 14. p. 951.
+
+[115] Εστι και Αλησιον πεδιον της Ηπειρου, ἱνα πηγνυται ἁλας. Stephanus
+Byzantinus.
+
+[116] Pausanias. l. 8. p. 618.
+
+[117] Athanasius, who was of Egypt, speaks of the veneration paid to
+fountains and waters. Αλλοι ποταμους και κρηνας, και παντων μαλιστα
+Αιγυπτιοι το ὑδωρ προτετιμηκασι, και θεους αναγορευουσι. Oratio contra
+Gentes. p. 2. Edit. Commelin.
+
+[118] It was an obsolete term, but to be traced in its derivatives. From
+Ees-El came Ασυλον, Asylum: from El-Ees, Elis, Elissa, Eleusis, Eleusinia
+Sacra, Elysium, Elysii campi in Egypt and elsewhere.
+
+[119] Of those places called Lasa many instances might be produced. The
+fountain at Gortyna in Crete was very sacred, and called Lasa, and Lysa.
+There was a tradition, that Jupiter when a child was washed in its waters:
+it was therefore changed to Λουσα. Pausanias says, ὑδωρ ψυχροτατον
+παρεχεται ποταμων. l. 8. p. 685.
+
+In Judea were some medicinal waters and warm springs of great repute, at a
+place called of old Lasa. Lasa ipsa est, quæ nunc Callirrhoë dicitur, ubi
+aquæ calidæ in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.
+
+Ἡρωδης τοις κατα Καλλιῤῥοην θερμοις εκεχρητο. Josephus de B. J. l. 1. c.
+33.
+
+Alesa, urbs et fons Siciliæ. Solinus. c. 11. The fountain was of a
+wonderful nature.
+
+[120] Strabo. l. 5. p. 385.
+
+[121] Strabo. l. 15. p. 1029.
+
+[122] Strabo. l. 4. p. 314.
+
+[123] Strabo. l. 6. p. 421.
+
+[124] Strabo. l. 14. p. 951. Here was a cavern, which sent forth a most
+pestilential vapour. Diodorus Sic. l. 4. p. 278.
+
+[125] Voyages de Monconys. Parte 2de. p. 38.
+
+[126]
+
+  Sulmo mihi patria est, gelidis uberrimus undis.
+                  Ovid. Tristia. l. 5. Eleg. 10. v. 3.
+
+[127] John. c. 3. v. 23. Ην δε και Ιωαννης βαπτιζων εν Αινων εγγυς Σαλειμ·
+so denominated by the antient Canaanites.
+
+[128] Pausanias. l. 7. p. 535. The city Arles in Provence was famed for
+medicinal waters. The true name was Ar-Ales, the city of Ales: it was also
+called Ar-El-Ait, or Arelate.
+
+[129] Herodotus. l. 4. c. 52.
+
+[130] Pausanias. l. 8. p. 659.
+
+[131] Pausanias. l. 7. p. 535.
+
+[132] Strabo. l. 12. p. 812.
+
+[133] Strabo. l. 12. p. 839.
+
+[134] Gaspar Brechenmaker. § 45. p. 57
+
+[135] Tacitus. Annal. l. 13. c. 57.
+
+From this antient term As, or Az, many words in the Greek language were
+derived: such as αζομαι, veneror; αζω, ξηραινω; αζαλεον, θερμον; αζα,
+ασβολος; αζωπες, αι ξηραι εκ της θεωριας. Hesychius.
+
+[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vitâ
+Pythagoræ.
+
+Ζαν Κρονου. Lactantii Div. Institut. l. 1. c. 11. p. 53.
+
+Ζαν, Ζευς. Hesychius.
+
+[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1.
+v. 11. Solis Fons.
+
+[138] Relandi Palæstina. v. 2. p. 983.
+
+[139] Diodorus Siculus. l. 2. p. 90.
+
+[140] 1 Samuel. c. 31. v. 9, 10.
+
+[141] Joshua. c. 15. v. 31.
+
+[142] Pausanias. l. 5. p. 430.
+
+Ζανα, Ζονα, Ξοανα· all names of the same purport, all statues of the Sun,
+called Zan, Zon, Zoan, Xoan.
+
+[143] Silius Italicus. l. 8. v. 421.
+
+[144] Lactantius, de F. R. l. 1. p. 65.
+
+Fit sacrificium, quod est proficiscendi gratiâ, Herculi, aut _Sanco_, qui
+idem deus est. Festus.
+
+[145] Dionysius Halicarnass. Antiq. Rom. l. 4. p. 246. St. Austin supposes
+the name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive,
+ut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate
+Dei. l. 18. c. 19. The name was not of Roman original; but far prior to
+Rome.
+
+[146] Gruter. Inscript. vol. 1. p. 96. n. 6.
+
+Semoni Sanco Deo Fidio. n. 5.
+
+Sanco Fidio Semo Patri. n. 7
+
+Sanco Deo Patr. Reatin. sacrum. n. 8.
+
+From San came the Latine terms, sanus, sano, sanctus, sancire.
+
+Vossius derives San, or Zan, from שנד, sævire. De Idol. l. 1. c. 22. p.
+168.
+
+[147] Macrobii Saturn. l. 3. c. 8. p. 282.
+
+Hence, perhaps, came ζωειν and ζην to live: and ζωον, animal: and hence the
+title of Apollo Ζηνοδοτηρ.
+
+[148] Tertullian. Apolog. c. 24.
+
+[149] Δουσαρη (lege Δουσαρης) σκοπελος και κορυφη ὑψηλοτατη Αραβιας·
+ειρηται δ' απο του Δουσαρου. Θεος δε ὁυτος παρα Αραψι και Δαχαρηνοις
+τιμωμενος. Stephanus Byz.
+
+Δους, Dous, is the same as Deus. Δους-Αρης, Deus Sol.
+
+[150] Δυσωρον καλεομενον ουρος. Herod. l. 5. c. 17.
+
+[151] Agathias. l. 2. p. 62.
+
+[152] Το ονομα τουτο Θρακον ἡ Βενδις· ὁυτω και Θρακος θεολογου μετα των
+πολλων της Σεληνης ονοματων και την Βενδιν εις την θεον αναπεμψαντος.
+
+  Πλουτωνη τε, και Ευφροσυνη, Βενδις τε κραταια.
+    Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.
+
+[153] Plutarch. in Artaxerxe. p. 1012.
+
+[154] Virgil. Æneis. l. 3. v. 80.
+
+Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex:
+unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.
+
+[155] Ὁι δ' Ἱερεις το παλαιον μεν δυνασται τινες ησαν. Strabo. l. 12. p.
+851. It is spoken particularly of some places in Asia Minor.
+
+[156] Pythodorus, the high priest of Zela and Comana in Armenia, was the
+king of the country. Ην ὁ Ἱερευς κυριος των παντων. Strabo. l. 12. p. 838.
+
+[157] Etymologicum Magnum.
+
+Κυναδης Ποσειδων Αθηνῃσιν ετιματο. Hesychius.
+
+[158] Genesis. c. 14. v. 19. אל עליון קנה שמים.
+
+Sabacon of Ethiopia was Saba Con, or king of Saba.
+
+[159] Strabo. l. 16. p. 1074.
+
+[160] Ptolem. Geogr. lib. 5. cap. 19 p. 165. He places very truly the
+Orcheni upon the Sinus Persicus: for they extended so far.
+
+Παρακειται τῃ ερημῳ Αραβιᾳ ἡ Χαλδαια χωρα. Idem. l. 5. c. 20. p. 167.
+
+[161] Plin. H. N. l. 6. c. 27.
+
+[162] Ezra. c. 5. v. 6. c. 4. v. 9-17.
+
+[163] The priests in Egypt, among other titles, were called Sonchin, sive
+Solis Sacerdotes, changed to Σογχης in the singular. Pythagoras was
+instructed by a Sonchin, or priest of the Sun. It is mentioned as a proper
+name by Clemens Alexandr. Strom. l. 1. p. 356. And it might be so: for
+priests were denominated from the Deity, whom they served.
+
+[164] See Observations upon the Antient History of Egypt. p. 164.
+
+[165] Description de la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.
+
+[166] See Observations and Inquiries. p. l63.
+
+[167] Diodorus Siculus. l. 1. p. 25.
+
+[168] L. 3. c. 61.
+
+[169] L. 7. c. 40.
+
+Patæcion is mentioned by Plutarch de audiendis Poetis. p. 21.
+
+Patiramphes is for Pata-Ramphan, the priest of the God Ramphan, changed to
+Ramphas by the Greeks.
+
+Ram-phan is the great Phan or Phanes, a Deity well known in Egypt.
+
+[170] Also in Asampatæ; a nation upon the Mæotis. Plin. l. 6. c. 7.
+
+[171] L. 11. p. 794. He speaks of it as a proper name; but it was certainly
+a title and term of office.
+
+[172] Herodotus. l. 4. c. 110.
+
+[173] Aor, is אור of the Chaldeans.
+
+[174] Proclus in Timæum. l. 1. p. 31.
+
+See Iablonsky. l. 1. c. 3. p. 57.
+
+Clemens Alexand. Strom. l. 1. p. 356.
+
+It is remarkable that the worshippers of Wishnou, or Vistnou in India, are
+now called Petacares, and are distinguished by three red lines on their
+foreheads. The priests of Brama have the same title, Petac Arez, the
+priests of Arez, or the Sun. Lucæ Viecampii Hist. Mission. Evangel. in
+India, 1747. c. 10. §. 3. p. 57.
+
+[175] Eubebius. Præp. Evang. l. 1. c. 10. p. 34.
+
+[176] Damascius apud Photium. c. 243.
+
+Belus primus Rex Assyriorum, quos constat Saturnum (quem eundem et Solem
+dicunt) Junonemque coluisse. Servius in Virg. Æneid. l. 1.
+
+[177] Theoph. ad Antolycum. l. 3. p. 399. Μη γινωσκοντες, μητε τις εστιν ὁ
+Κρονος, μητε τις εστιν ὁ Βηλος. Idem.
+
+[178] Psalm 92. v. 10.
+
+[179] Psalm 112. v. 9.
+
+[180] Jeremiah. c. 48. v. 25.
+
+[181] Luke. c. 1, v. 69.
+
+[182] Pausanias. l. 3. p. 239.
+
+Callimachus. Hymn to Apollo, v. 71. He mentions Minerva Κραναια, Cranæa. l.
+10. p. 886.
+
+Among the Romans this title, in later times, was expressed Granus and
+Grannus: hence, in Gruter Inscriptions, p. 37. n. 10, 11, 12. APPOLLINI
+GRANNO.
+
+[183] The Dorians expressed it Ουπις. Palæphatus. p. 78.
+
+[184] Cicero de Nat. Deor. l. 3. 23.
+
+[185] Huetii Demonstratio. p. 83.
+
+[186] Orus Apollo. c. 1. p. 2.
+
+Some have, by mistake, altered this to Ουραιον.
+
+[187] Leviticus. c. 20. v. 27.
+
+Deuteronomy, c. 18. v. 11. Translated _a charmer, or a consulter with
+familiar spirits, or a wizard, or a necromancer_.
+
+Tunc etiam ortæ sunt opiniones, et sententiæ; et inventi sunt ex cis
+augures, et magni divinatores, et sortilegi, et inquirentes Ob et Iideoni,
+et requirentes mortuos. Selden de Diis Syris. Synt. 1. c. 2. p. 48. from M.
+Maimonides in more Nebuchim.
+
+[188] Justin Martyr's second Apology. p. 6.
+
+Of serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And
+Clementis Alexand. Cohort. p. 14. Arnobius. l. 5. Ælian. l. 10. c. 31. of
+the Asp.
+
+Herodotus. l. 2. c. 74.
+
+[189] 1 Samuel. c. 28. v. 7. בעלת אוב.
+
+[190] It is called Abdir, Abadir, and Abaddir, by Priscian. He supposes the
+stone Abaddir to have been that which Saturn swallowed, instead of his son
+by Rhea. Abdir, et Abadir, Βαιτυλος. l. 1.; and, in another part, Abadir
+Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur devorâsse
+pro Jove, quem Græci Βαιτυλον vocant. l. 2.
+
+[191] Bochart. Hierozoicon. l. 1. c. 3. p. 22.
+
+[192] Macrobius. Saturnalia. l. 1. c. 10. p. l62.
+
+[193] The father of one of the goddesses, called Diana, had the name of
+Upis. Cicero de Naturâ Deorum. l. 3. 23.
+
+It was conferred upon Diana herself; also upon Cybele, Rhea, Vesta, Terra,
+Juno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.
+
+Ops was esteemed the Goddess of riches: also, the Deity of fire:
+
+Ωπι ανασσα, πυρα προθυρος, πυρ προ των θυρων. Hesychius.
+
+Την Αρτεμιν Θρακες Βενδειαν, Κρητες δε Δικτυναν, Λακεδαιμονιοι δε Ουπιν
+(καλουσι.) Palæphatus. c. 32. p. 78.
+
+[194] Callimachus. Hymn to Diana. v. 204.
+
+[195] Sidonius Apollinaris. Carm. 9. v. 190.
+
+[196] Αινων εγγυς του Σαλειμ. Eusebius de locorum nominibus in sacrâ
+Script. Ain On, tons solis. Salim is not from Salem, peace; but from Sal,
+the Sun, the Sol of the Latines. Salim, Aquæ solis; also Aquæ salsæ.
+
+[197] St. John. c. 3. v. 23.
+
+[198] Pythagoras used to swear by τετρακτυν παγαν αενναου φυσεως. See
+Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c.
+1. p. 135.
+
+Και πηγη πηγων, και πηγων πειρας ἁπασων. Oracle concerning the Deity,
+quoted in notes to Iamblichus. p. 299.
+
+[199] Athenagor. Legatio. p. 293.
+
+[200] The Amonians dealt largely in fountain worship: that is, in the
+adoration of subordinate dæmons; which they supposed to be emanations and
+derivatives from their chief Deity. They called them Zones, Intelligences,
+Fountains, &c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17.
+c. 3.
+
+See Proclus on the Theology of Plato. l. 5. c. 34. p. 315.
+
+[201] Edita de magno flumine Nympha fui. Ovid. Epist. 5. v. 10.
+
+Some make her the daughter of Cebrenus; others of the river Xanthus.
+
+[202] Plin. N. H. l. 4. c. 12.
+
+[203] Joshua. c. 1. 19. v. 38.
+
+[204] Macrobius. Sat. l. 1. c. 7. p. 151.
+
+[205] Fontis stagna Numici. Virg. l. 7. 150.
+
+Egeria est, quæ præbet aquas, Dea grata Camœnis. Ovid. See Plutarch. Numa.
+
+[206] It is my opinion that there are two events recorded by Moses, Gen. c.
+10. throughout; and Gen. c. 11. v. 8. 9. One was a regular migration of
+mankind in general to the countries allotted to them: the other was a
+dispersion which related to some particulars. Of this hereafter I shall
+treat at large.
+
+[207] Νασον Σικελαν. Theocritus. Idyll. 1. v. 124.
+
+  Γυναικα τε θησατο μαζον. Homer II. Ω. v. 58.
+
+Σκυθην ες οιμον, αβατον εις ερημιαν. Æschyl. Prometh. v. 2.
+
+To give instances in our own language would be needless.
+
+[208] Joshua. c. 19. v. 8. Baalath-Beer, the well or spring of Baal-Ath.
+
+[209] The Jews often took foreign names; of which we have instances in
+Onias, Hyrcanus, Barptolemæus, &c.
+
+Solinus, c. 25. mentions an altar found in North-Britain, inscribed to
+Ulysses: but Goropius Becanus very truly supposes it to have been dedicated
+to the Goddess Elissa, or Eliza.
+
+Ab Elissâ Tyriâ, quam quidam Dido autumant. Velleius Paterculus. l. 1.
+
+Elisa, quamdiu Carthago invicta fuit, pro Deâ culta est. Justin. l. 18. c.
+6.
+
+The worship of Elisa was carried to Carthage from Canaan and Syria: in
+these parts she was first worshipped; and her temple from that worship was
+called Eliza Beth.
+
+[210] Sarbeth or Sarabeth is of the same analogy, being put for Beth-Sar or
+Sara, οικος κυριου, or κυριακη; as a feminine, answering to the house of
+our Lady. Απο ορους Σαραβαθα. Epiphanius de vitis Prophetar. p. 248. See
+Relandi Palæstina. p. 984.
+
+[211] Damascus is called by the natives Damasec, and Damakir. The latter
+signifies the town of Dama or Adama: by which is not meant Adam, the father
+of mankind; but Ad Ham, the Lord Ham, the father of the Amonians. Abulfeda
+styles Damascus, Damakir, p. 15. Sec or Shec is a prince. Damasec signifies
+principis Ad-Amæ (Civitas). From a notion however of Adama signifying Adam,
+a story prevailed that he was buried at Damascus. This is so far useful, as
+to shew that Damasec was an abbreviation of Adamasec, and Damakir of
+Adama-kir.
+
+Also Κυρεσκαρτα the city of Kuros, the Sun. Stephanus Byzant. Manakarta,
+Δαδοκαρτα, Ζαδρακαρτα. See Bochart. notæ in Steph. Byzantinum. p. 823.
+
+Vologesakerta. Plin. l. 6. p. 332.
+
+There was No-Amon in Egypt, and Amon-No. Guebr-abad. Hyde. p. 363.
+Ghavrabad. p. 364. Atesh-chana, domus ignis. p. 359. An-Ath, whose temple
+in Canaan was styled Beth-Anath, is found often reversed, and styled
+Ath-An; whence came Athana, and Αθηνα of the Greeks. Anath signified the
+fountain of light, and was abbreviated Nath and Neith by the Egyptians.
+They worshipped under this title a divine emanation, supposed to be the
+Goddess of Wisdom. The Athenians, who came from Sais in Egypt, were
+denominated from this Deity, whom they expressed Ath-An, or Αθηνη, after
+the Ionian manner. Της πολεως (Σαϊτων) Θεος αρχηγος εστιν, Αιγυπτιστι μεν
+τ' ουνομα Νηϊθ, Ἑλληνιστι δε, ὡς ὁ εκεινων λογος, Αθηνα. Plato in Timæo. p.
+21.
+
+[212] Stephanus Byzantinus.
+
+[213] Isaiah. c. 30. v. 4.
+
+Of Hanes I shall hereafter treat more fully.
+
+[214] Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called Σηγωρ by
+Syncellus. p. 100.
+
+[215] The same term is not always uniformly expressed even by the sacred
+writers. They vary at different times both in respect to names of places
+and of men. What is in Numbers, c. 13. 8, הושע, Hoshea, is in Joshua. c. 1.
+v. 1. יהושע Jehoshua: and in the Acts, c. 7. v. 45. Jesus, Ιησους. Balaam
+the son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter.
+c. 2. v. 15.
+
+Thus Quirinus or Quirinius is styled Curenius, Luke. c. 2. v. 2. and
+Lazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11. v. 2.
+
+Baal-Zebub, Βεελζεβουλ, Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7.
+v. 24. is Bethabara of John. c. 1. v. 28.
+
+Almug, a species of Cedar mentioned 1 Kings, c. 10. v. 11. is styled Algum
+in 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is
+Calne of Isaiah. _Is not Chalno as Carchemish?_ c. 10. v. 9. Jerubbaal of
+Judges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is
+Aram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.
+
+Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.
+
+Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.
+
+[216] Iamblichus says the same: Ἑλληνες δε εις Ἡφαιστον μεταλαμβανουσι τον
+Φθα. Iamblichus de Myster. sect. 8. c. 3. p. 159.
+
+[217] Cicero de Natura Deorum. l. 3. c. 22.
+
+[218] Auctor Clementinorum. Hom. 9. p. 687. Cotelerii.
+
+[219] Huetii Demonstratio Evan. p. 88.
+
+[220] It is sometimes compounded, and rendered Am-Apha; after the Ionic
+manner expressed Ημηφα; by Iamblichus, Ημηφ. Κατ' αλλην δε ταξιν προσταττει
+θεον Ημηφ. Sect. 8. c. 3. p. 158.
+
+Hemeph was properly Ham-Apha, the God of fire.
+
+It was also rendered Camephis, Καμηφις, and Καμηφη, from Cam-Apha. Stobæus
+from Hermes.
+
+By Asclepiades, Καμηφις, or Κμηφις. Καμηφιν τον ἡλιον ειναι φησιν αυτον τον
+δηπου τον νουν τον νοητουν. Apud Damascium in vita Isidori. Photius.
+
+[221] Iamblichus. Sect. 8. c. 3. p. 159.
+
+Hence ἁπτω, incendo: also Aptha, an inflammation, a fiery eruption.
+
+Αφθα, ἡ εν στοματι ἑλκωσις. Hesychius.
+
+Αφθα, λεγεται εξανθηματων ειδος κλ. Etymolog. Mag.
+
+[222] Stephanus Byzantinus.
+
+[223] Zosimus. l. 1. p. 53.
+
+See Etymolog. Magnum, Alpha.
+
+[224] Pausanias. l. 2. p. 180.
+
+[225] Pausanias. l. 3. p. 242. supposed to be named from races.
+
+[226] Pausanias. l. 8. p. 692. or Αφνειος, as some read it.
+
+In like manner Αφθαλα και Αφθαια, Ἑκατη. Stephanas Byzantinus.
+
+[227] Cælius Rhodig. l. 8. c. l6. Αφητωρ, ὁ εν τοις Δελφοις θεος. Auctor
+Antiquus apud Lilium Gyraldum. Syntag. 7.
+
+[228] These towers were oracular temples; and Hesychius expressly says,
+Αφητορεια, μαντεια. Αφητορος, προφητευοντος. Hesychius. Αφητορος Απολλωνος.
+Iliad. l. Α. v. 404. Προφητευοντος και μαντευομενου. Schol. ibid.
+
+[229] See Hoffman. Lexic.
+
+[230] Plutarch. Numa. vol. 1. p. 68. Ὑδωρ ἱερον αποδειξαι ταις Ἑστιαισι
+παρθενοις.
+
+  Nec tu aliud Vestam, quam vivam intellige flammam.
+                  Ovid. Fasti. l. 6. v. 291.
+
+[231] Φρατορας, τους της αυτης μετεχοντας Φρατριας, συγγενεις. Hesychius.
+
+Απατουρια, ἑορτη Αθηνῃσιν. Hesychius. Apaturia is compounded of Apatour, a
+fire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So
+Prætor and Prætorium are from Pur-tor of the same purport. The general name
+for all of them was Purgoi, still with a reference to fire.
+
+[232] Iliad. Α. v. 63.
+
+[233] Diodorus Siculus. l. 1. p. 24.
+
+[234] Plutarch. Numa. p. 62.
+
+[235] In Syria was Astacus, or the city of Chus: and Astacur, the city of
+the Sun. In other parts were Astacures, and Astaceni, nations: Astacenus
+Sinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at
+Colchis; Asta and Astea in Gedrosia; Aita in Spain, and Liguria; Asta and
+regio Astica in Thrace.
+
+Doris named Hestiæotis. Strabo. l. 9. p. 668.
+
+  Παι Ῥεας, ἁ γε Πρυτανεια λελογχας, Ἑστια.
+                  Pindar. Nem. Ode 11. v. 1.
+
+[236] Philo apud Eusch. Præp. Evang. l. 1. c. 10.
+
+Arabibus Sol Talos, Ταλος, et Samasa. Lilius Gyrald. Syntag. 7. p. 280.
+
+[237] Stephanus Byzant.
+
+[238] Pausanias. l. 5. p. 386.
+
+[239] Pausanias. l. 5. p. 387, 388.
+
+[240] Abulfeda. Tab. Syriæ. p. 5. Syria Scham appellata. Dividitur Syria in
+quinque præfecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.
+_Syriæ_, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.
+
+Abulfeda supposes, that Syria is called Scham, quasi sinistra. It was
+called Sham for the same reason that it was called Syria. Συρος γαρ ὁ
+ἡλιος, the same as Σειριος. Persæ Συρη Deum vocant. Lilius Gyraldus.
+Syntag. 1. p. 5. Συρια θεα, i.e. Dea Cœlestis. Syria is called at this day
+Souristan. Souris from Sehor, Sol, Σειριος of Greece.
+
+[241] Reineccii Syntagma. Class. 6. cxxii. p. 458.
+
+[242] El-Samen was probably the name of the chief temple at Zama; and
+comprised the titles of the Deity, whom the Numidians worshipped. El Samen
+signifies Deus Cœlestis, or Cœlorum: which El Samen was changed by the
+Romans to Ælia Zamana.
+
+[243] Ἱστεον δε ὁι Χαλδαιος απο του Σημ καταγονται, εξ ὁυ και ὁ Αβρααμ.
+Syncelli Chronograph, p. 98.
+
+[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.
+
+[245] Εκ της φυλης του Σημ Χους ονοματι, ὁ Αιθιοψ. Chron. Paschal. p. 36.
+
+[246] Ἑτερος δε ὑιος του Σημ--ονοματι Μεστραεϊμ. Theophilus ad Autolyc. l.
+2. p. 370.
+
+[247] Alii Shemi filium faciunt Canaanem. Relandi Palæstina. v. 1. p. 7.
+
+[248] The sons of Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c.
+10. v. 6.
+
+Ham is the father of Canaan. Genesis. c. 9. v. 18, 22.
+
+From Sam, and Samen, came Summus; and Hercules Summanus; Samabethi,
+Samanæi, Samonacodoma.
+
+[249] Orphic. Hymn. 33.
+
+[250] Orphic. Hymn. 7. So Ελθε Μακαρ, to Hercules, and to Pan. Κλυθι Μακαρ,
+to Dionusus. Also, Μακαρ Νηρευς. Κλυθι, Μακαρ, Φωνων, to Corybas the Sun.
+
+[251]
+
+  Μελπον δ' ὁπλοτερων Μακαρων γενεσιν τε, κρισιν τε.
+                  Orphic. Argonaut. v. 42.
+
+[252] Diodorus Siculus. l. 5. p. 327, 328.
+
+We read of Macaria in the Red Sea. Plin. l. 6. c. 29.
+
+Το Τυρκαιον ορος, και Μακαρια. Diodorus Sic. l. 3. p. 173.
+
+[253] Cyprus was called Μακαρια, with a town of the same name. Ptolem.
+
+Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,
+Æthiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.
+2. c. 7. p. 209.
+
+Ὁσσον Λεσβος ανο Μακαρος εδος εντος εεργει. Homer. Iliad. Ω. v. 544.
+
+Rhodes, called Macaria. Plin. l. 5. c. 31.
+
+A fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.
+
+Part of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.
+
+A city in Arcadia. Μακαριαι. Steph. Byzant.
+
+Μακαρ, a king of Lesbos. Clement. Cohort. p. 27.
+
+An island of Lycia, Macara. Steph. Byzant.
+
+The Macares, who were the reputed sons of Deucalion, after a deluge,
+settled in Chios, Rhodes, and other islands. Diodorus Sic. l. 5. p. 347.
+
+[254] Pausanias. l. 8. p. 602. He speaks of Macaria the daughter of
+Hercules. l. 1. p. 80.
+
+[255] Pausanias. l. 10. p. 896.
+
+[256] Diodorus. l. 5. p. 347. Μακαρ ὁ Κρινακου. Schol. in Homer. Iliad. Ω.
+v. 544.
+
+[257] Ὁι Σαννοι, ὁυς προτερον ελεγον Μακρωνας. Strabo. l. 12.
+
+Sanni, Σαννοι, means Heliadæ, the same as Macarones. Μακρωνες, near
+Colchis, ὁι νυν Σαννοι. Stephanus Byzant.
+
+[258] The same as the Cadmeum. Μακαρων νησος, ἡ ακροπολις των εν Βοιωτιᾳ
+Θηβων το παλαιον, ὡς ὁ Παρμενιδης. Suidas.
+
+Diodorus Siculus. l. 5. p. 347. Μακαρων νησοι, near Britain and Thule.
+Scholia in Lycophron. v. 1200.
+
+  Ἁιδ' εισιν Μακαρων νησοι, τοθι περ τον αριστον
+  Ζηνα, Θεων βασιληα, Ῥεη τεκε τῳδ' ενι χωρῳ.
+
+Of the Theban Acropolis, Tzetzes in Lycophron. v. 1194.
+
+[259] Herodotus. l. 3. c. 16.
+
+[260] Macra, a river in Italy. Plin. l. 3. c. 5.
+
+[261] Euripides in Ione. v. 937. Ενθα προσβοῤῥους πετρας Μακρας καλουσι γης
+ανακτες Ατθιδος. Ibid.
+
+Pausanias informs us that the children of Niobe were supposed to have been
+here slain in this cavern.
+
+[262] Euripides ibid. Also, in another place, he mentions
+
+  Κεκροπος ες Αντρα, και Μακρας πετρηρεφεις.
+
+[263] Διαβασι δε τον Κηφισσον βωμος εστιν αρχαιος Μειλιχιου Διος.
+Pausanias. l. 1. p. 9.
+
+[264] Pausanias. l. 2. p. 154.
+
+[265] Pausanias. l. 2. p. 132.
+
+[266] Pausanias. l. 10. p. 897.
+
+[267] Pausanias. l. 7. p. 573.
+
+[268] The country of the Amalekites is called the land of Ham. 1
+Chronicles. c. 4. v. 40.
+
+[269] 1 Kings. c. 11. v. 33.
+
+[270] I will cut off the remnant of Baal from this place, and the name of
+the Chamerims with the priests; and them that worship the host of heaven
+upon the house tops, and them that worship, and that swear by the Lord, and
+that swear by _Malcham_. Zephaniah. c. 1. v. 4.
+
+[271] Judges. c. 1. v. 10. Joshua. c. 15. v. 13. Deuteronomy. c. 2. v. 21.
+Joshua. c. 11. v. 22. and c. 13. v. 12.
+
+The priests at the Elusinian mysteries were called ανακτοτελεσται. Clement.
+Alex. Cohort. p. 16.
+
+[272] Pausanias. l. 1. p. 87. It was in the island Lade before Miletus. The
+author adds, when the bones were discovered. Αυτικα δε λογος ηλθεν ες τους
+πολλους Γηρυονου του Χρυσαορου ειναι μεν τον νεκρον--κτλ--και χειμαῤῥον τε
+ποταμον Ωκεανον εκαλουν.
+
+See Cicero de Nat. Deor. l. 3. of Anaces, Ανακτες. Τους Διος κουρους Ανακας
+ὁι Αθηναιοι προσηγορευσαν. Plutarch. Numa.
+
+[273] Michael Psellus. p. 10.
+
+[274] Psalm 28. v. 1. Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78.
+v. 35. It is often styled Selah.
+
+[275] Isaiah. c. 23. v. 8.
+
+[276] Genesis. c. 17. v. 15.
+
+[277] Tobit. c. 1. v. 22.
+
+[278] Esther. c. 1. v. 16.
+
+[279] Joshua. c. 13. v. 3. סרני. Judges. c. 16. v. 5.
+
+In Samuel they are styled Sarnaim. 1. c. 29. v. 7.
+
+[280] Ostrum Sarranum.
+
+[281] Jeremiah. c. 39. v. 3.
+
+[282] Isaiah. c. 37. v. 4. Jeremiah. c. 39. v. 3.
+
+[283] It is sometimes expressed Saronas.
+
+Est et regio Saronas, sive δρυμος. Reland. Palæstina. p. 188. Any place
+sacred to the Deity Saron was liable to have this name: hence we find
+plains so called in the Onomasticon of Eusebius. Ὁ Σαρων--ἡ απο του ορους
+Θαβωρ επι την Τιβεριαδα λιμνην χωρα.
+
+[284] Plin. l. 4. c. 8.
+
+[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in
+Themistoclem.
+
+[286] Σαρωνια, Αρτεμις· Αχαιοι. Hesych. She was, by the Persians, named
+Sar-Ait. Σαρητις, Αρτεμις· ὁι Περσαι. ibidem.
+
+[287] Pausanias. l. 2. p. 189.
+
+[288] Pausanias. l. 2. p. 181.
+
+[289] Callimachus calls the island Asterie κακον σαρον. Αστεριη, ποντοιο
+κακον σαρον. This, by the Scholiast, is interpreted καλυντρον· but it
+certainly means a Rock. Hymn. in Delon. v. 225.
+
+[290] Σαρωνιδες πετραι, η ἁι δια παλαιοτητα κεχηνυιαι δρυες. Hesych.
+
+[291] Callimachus. Hymn to Zeus. v. 22.
+
+[292] Diodorus Siculus. l. 5. p. 308.
+
+[293] See Observations and Inquiries upon Ancient History. p. 196.
+
+[294] Eusebii Præp. Evang. l. 10. c. 13. p. 500.
+
+[295] Josephus contra Apion. l. 1. c. 13. p. 445.
+
+[296] Diodorus Siculus. l. 3. p. 144.
+
+[297] Heliodori Æthiopica. l. 4. p. 174.
+
+[298] Achor, θεος απομυιος. Clement. Alexandr. Cohortatio. p. 33.
+
+[299] Lucan. l. 8. v. 475.
+
+[300] Και γαρ τον Οσιριν Ἑλλανικος Υσιριν ειρηκεν ακηκοεναι απο των Ἱερεων
+λεγομενον. Plutarch. Isis et Osiris. vol. 1. p. 364.
+
+[301] Eusebius. Præp. Evang. l. 1. c. 10. p. 39.
+
+[302] Annum quoque vetustissimi Græcorum λυκαβαντα appellant τον απο του
+ΛYΚΟΥ; id est Sole. &c. Macrob. Saturn. l. 1. c. 17. p. 194.
+
+[303] Lycaon was the same as Apollo; and worshipped in Lycia: his priests
+were styled Lycaones: he was supposed to have been turned into a wolf.
+Ovid. Metam. l. 1. v. 232. Apollo's mother, Latona, was also changed to the
+same animal. Ἡ Λητω εις Δηλον ηλθε μεταβαλλουσα εις λυκον. Scholia in
+Dionys. v. 525.
+
+People are said to have been led to Parnassus by the howling of wolves;
+Λυκων ωρυγαις. Pausanias. l. 10. p. 811.
+
+The Hirpi were worshippers of fire, and were conducted to their settlement
+in Campania by a wolf. Strabo. l. 5. p. 383.
+
+In the account given of Danaus, and of the temple founded by him at Argos,
+is a story of a wolf and a bull. Pausan. l. 2. p. 153. The temple was
+styled Απολλωνος ἱερον Λυκιου.
+
+[304] Pausanias above: also, Apollo Λυκαιος, and Λυκειος. Pausan. l. 1. p.
+44. l. 2. p. 152, 153.
+
+[305] Pausanias. l. 10. p. 811.
+
+[306] Pausanias. l. 7. p. 530.
+
+[307] Pausanias. l. 8. p. 678.
+
+[308] Ὁι Δελφοι το πρωτον Λυκωρεις εκαλουντο. Scholia in Apollon. Rhod. l.
+4. v. 1489.
+
+[309] Stephanus Byzant. and Strabo. l. 9. p. 640. said to have been named
+from wolves. Pausanias. l. 10. p. 811.
+
+[310] Λυκωρεια, πολις Δελφιδος, εν ᾑ τιμᾳται ὁ Απολλων. Etymolog. Magnum.
+
+These places were so named from the Sun, or Apollo, styled not only Λυκος,
+but Λυκωρευς and Λυκωρειος: and the city Lucoreia was esteemed the oldest
+in the world, and said to have been built after a deluge by Lycorus, the
+son of Huamus. Pausan. l. 10. p. 811.
+
+Ὑιωνος Φοιβοιο Λυκωρειοιο Καφαυρος. Apollon. l. 4. v. 1489.
+
+Λυκωρειοιο, αντι του Δελφικου. Scholia. ibid. It properly signified
+_Solaris_.
+
+[311] Virgil. Æneid. l. 3. v. 274.
+
+[312] Gruter's Inscriptions. vol. 1. p. MLXXXII. n. 8.
+
+[313] Plutarch. in Artaxerxe. p. 1012.
+
+[314] Ctesias in Persicis.
+
+So Hesychius Τον γαρ ἡλιον ὁι Περσαι Κυρον λεγουσιν· Hence Κυρος, αρχων,
+βασιλευς, ibid. also Κυρος, εξουσια.
+
+[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.
+
+[316]
+
+  Quid tibi cum Cyrrhâ? quid cum Permessidos undâ?
+                  Martial. l. 1. epigram. 77. v. 11.
+
+  Phocaicas Amphissa manus, scopulosaque Cyrrha.
+                  Lucan. l. 3. v. 172.
+
+Κιῤῥαν, επινειον Δελφων. Pausan. l. 10. p. 817.
+
+[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam
+adferente; quæ protinus intereunt, postquam litatum est illi Deo. Plin. l.
+10. c. 28. See also Clement. Alexand. Cohort. p. 33.
+
+Some late editors, and particularly Harduin, not knowing that Achor was
+worshipped at Cyrene, as the Θεος απομυιος, have omitted his name, and
+transferred the history to Elis. But all the antient editions mention Achor
+of Cyrene; _Cyrenaici Achorem Deum, &c_. I have examined those printed at
+Rome, 1470, 1473. those of Venice, 1472, 1476, 1487, 1507, 1510. those of
+Parma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516,
+1524, 1532. the Basil edition by Froben, 1523: and they all have this
+reading. The edition also by Johannes Spira, 1469, has Acorem, but with
+some variation. The spurious reading, _Elei myagrum Deum_, was, I imagine,
+first admitted into the text by Sigismund Gelenius, who was misled by the
+similarity of the two histories. Harduin has followed him blindly, without
+taking any notice of the more antient and true reading.
+
+[318] Stephanus Byzantinus. See also Scholia on Callimachus. Hymn. in
+Apoll. v. 91.
+
+[319]
+
+  Ὁιδ' ουπω Κυρης πηγης εδυναντο πελασσαι
+  Δωριεες, πυκινην δε ναπαις Αζειλιν εναιον.
+                  Callimachus. Hymn. in Apoll. v. 88.
+
+[320] Plin. N. H. l. 5. p. 249.
+
+[321] L. 1. c. 8. p. 43.
+
+[322] Justin, speaking of the first settlement made at Cyrene, mentions a
+mountain Cura, which was then occupied. Montem Cyram, et propter amœnitatem
+loci, et propter _fontium_ ubertatem occupavere. l. 13. c. 7.
+
+[323] Conformably to what I say, Ekron is rendered Ακκαρων by the Seventy.
+1 Samuel c. 6. v. 15.
+
+So also Josephus Antiq. Jud. l. 6. c. 1. p. 312.
+
+In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.
+
+Ου ζητησουσι Μυιαν θεον Ακκαρων. Gregory Nazianz. Editio Etonens. 1610.
+Pars secunda cont. Julianum. p. 102.
+
+In Italy this God was styled by the Campanians, Ἡρακλης Απομυιος. See
+Clemens. Cohort. p. 33.
+
+The place in Egypt, where they worshipped this Deity, was named Achoris;
+undoubtedly the same, which is mentioned by Sozomen. l. 6. c. 18.
+
+[324] Clemens Alexand. Cohort. p. 44.
+
+He quotes another, where the fate of Ephesus is foretold:
+
+  Ὑπτια δ' οιμωξεις Εφεσος κλαιουσα παρ' οχθαις,
+  Και Νηον ζητουσα τον ουκετι ναιεταοντα.
+
+There is a third upon Serapis and his temple in Egypt;
+
+  Και συ Σεραπι λιθους αργους επικειμενε πολλους,
+  Κειση πτωμα μεγιστον εν Αιγυπτῳ τριταλαινῃ.
+
+The temple of Serapis was not ruined till the reign of Theodosius. These
+three samples of Sibylline poetry are to be found in Clemens above.
+
+[325] Achad was one of the first cities in the world. Genesis. c. 10. v.
+10.
+
+Nisibis city was named both Achad and Achar. See Geographia Hebræa Extera
+of the learned Michaelis. p. 227.
+
+[326] Stephanus Byzant.
+
+[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.
+
+[328] Heliodori Æthiopica. l. 4. p. 175.
+
+[329] Heliodori Æthiopica. l. 10. p. 472.
+
+[330] Diodorus Siculus. l. 5. p. 327.
+
+[331] Apollonius Rhod. of the Heliadæ. l. 4. v. 604.
+
+[332]
+
+  Chamsi, seu Solares, sunt Arabice Shemsi vel Shamsi.
+                  Hyde Religio Vet. Pers. p. 523. and 575.
+
+Cham being pronounced Sham, and Shem, has caused some of his posterity to
+be referred to a wrong line.
+
+[333] Callimachus. Hymn to Apollo. v. 19.
+
+[334] Nicander Alexipharmica. v. 11.
+
+[335] Pausanias. l. 10. p. 827.
+
+[336] It is, however, to be found in Euripides, under the term οχος.
+Theseus says to Adrastus:
+
+  Εκ του δ' ελαυνεις ἑπτα προς Θηβας Οχους. Supplices. v. 131.
+
+[337] From Uc and Uch came the word euge: also ευχη, ευχομαι, ευχωλη, of
+the Greeks. Callimachus abounds with antient Amonian terms. He bids the
+young women of Argos to receive the Goddess Minerva,
+
+  Συν τ' ευαγοριᾳ, συν τ' ευγμασι, συν τ' αλαλυγαις.
+                  Lavacr. Palladis. v. 139.
+
+From Uc-El came Euclea Sacra, and Ευκλος Ζευς. Ευκλεια, Αρτεμις.
+
+Ευκλος, Διος ἱερευς, εν Μεγαροις και εν Κορινθῳ. Hesychius, so amended by
+Albertus and Hemsterhusius.
+
+[338] Iliad Α. v. 69.
+
+[339] Iliad. Ζ. v. 76.
+
+[340] Iliad. Ρ. v. 307.
+
+[341] Iliad. Ο. v. 282.
+
+[342] Iliad. Η. v. 221. It occurs in other places:
+
+  Λευσσει, ὁπως οχ' αριστα μετ' αμφοτεροισι γενηται.
+                  Iliad. Γ. v. 110.
+
+  Τις τ' αρ των οχ' αριστος εην. συ μοι εννεπε, Μουσα.
+                  Iliad. Β. v. 76l.
+
+Also Odyss. Θ. v.123. and Ω. v. 428.
+
+[343] In the Hymn to Silenus, that God is called Σιληνων οχ' αριστε. And in
+the poem de Lapidibus, the Poet, speaking of heroic persons, mentions their
+reception in heaven:
+
+                  Αμωμητοι Διος οικοι
+  Χαιροντας δεξαντο θεηγενεων οχ' αριστους.
+          Hymn 35. v. 2. and περι Λιθων. Proem. v. 14.
+
+[344] Genesis. c. 45. v. 21.
+
+[345] Josephus. Antiq. Jud. l. 8. c. 6.
+
+[346] See Relandi Palæstina. vol. 1. c. 41. p. 265.
+
+[347] Plin. l. 8. c. 46.
+
+[348] Plin. l. 5. c. 9.
+
+[349]
+
+  Ευρυτατη φιαλη τις ιασπιδος εκτομος ακρης.
+    Paulus Silentiarius. part 11. v. 177. See Relandus above.
+
+[350] Plin. l. 5. c. 18.
+
+[351] Athanasii Epist. ad solitariam vitam agentes. p. 658.
+
+[352] Epiphanius adversus Hæres. l. 2. tom. 2. p. 719.
+
+[353] See the learned Professor Michaelis in his Geographia Extera Hebræor.
+p. 134, 135.
+
+[354] The Ionians changed this termination into e. Hence Arene, Camissene,
+Cyrene, Arsace, Same, Capissene, Thebe, &c.
+
+[355] Colchis was called Aia simply, and by way of eminence: and, probably,
+Egypt had the same name; for the Colchians were from Egypt. Strabo mentions
+Ιασονος πλουν τον εις Αιαν. l. 1. p. 38. And Apollonius styles the country
+of Colchis Aia.
+
+  Αια γεμην ετι νυν μενει εμπεδον, ὑιωνοι τε
+  Των δ' ανδρων, ὁυς ὁστγε καθιστατο ναιεμεν Αιαν. l. 4. v. 277.
+
+[356] Lib. 5. c. 14.
+
+[357] Coronus is to be met with in Greece. He is mentioned as a king of the
+Lapithæ, and the son of Phoroneus; and placed near mount Olympus.
+
+  --Ὡν εβασιλευσε Κορωνος. ὁ φορωνεως. Diodorus. l. 4. p. 242.
+
+[358] Upon the Euphrates.
+
+[359] A city in Parthia.
+
+[360] Calamon, or Cal-Amon, was a hill in Judea; which had this name given
+to it by the Canaanites of old. Cyril mentions--αφικομενοι τινες απο του
+ΟΡΟΥΣ Καλαμωνος--in epistolâ ad Calosyrium.
+
+[361] 1 Kings. c. 15. v. 27.
+
+[362] In Canaan was a well known region called Palæstine.
+
+So Tan-agra, Tan-is, Tyndaris.
+
+Tin, in some languages, signified mud or soil.
+
+[363] Ptolemy. l. 4. p. 112.
+
+[364] See Amos. c. 9. v. 7.
+
+[365] Jeremiah. c. 47. v. 4. speaks of the island of Caphtor in Egypt.
+
+[366] Theocritus. Idyll. 2. v. 45. Scholia.
+
+It is still common in the Arabian Gulf, and in India; and is often
+expressed Dive, and Diva; as in Lacdive, Serandive, Maldive. Before Goa is
+an island called Diu κατ' εξοχην.
+
+[367] Βαιθηλ, οικος Θεου. Hesychius.
+
+Βαιθηλ, θεοις ναος. Suidas.
+
+[368] Elisa, called Eliza, Elesa, Eleasa, Ελεασα. 1 Maccab. c. 9. v. 5. and
+c. 7. v. 40. often contracted Lesa, Lasa, &c.
+
+[369] Pocock's Travels. vol. 2. p. 106.
+
+[370] Iablonsky. vol. 1. l. 1. c. 1. p. 4. de Gulielmo Tyrio, ex libro 21.
+c. 6.
+
+[371] Herodotus. l. 2. c. 41.
+
+[372] Strabo. l. 17. p. 1167.
+
+[373] Ταυτα μεν ουν Ερατοσθενης ἱστορηκεν· την δε μεγαλην μαχην προς
+Δαρειον ουκ εν Αρβηλοις--αλλα εν Γαυγαμηλοις γενεσθαι συνεπεσεν· σημαινειν
+δε φασιν οικον Καμηλου την διαλεκτον. Plutarch. vita Alexand. vol. 1. p.
+683.
+
+Strabo says the same. Εστι μεν ουν τοπος επισημος ὁυτος, και τ' ουνομα·
+μεθερμηνευθεν γαρ εστι Καμηλου οικος. l. 16. p. 1072.
+
+[374] Ὁι μεν τα πλειστα συγγραψαντες λεγουσιν, ὁτι ἑξακοσιους σταδιους
+απεχει, ὁιδε τα ελαχιστα, ὁτι ες πεντακοσιους.
+
+Αλλα εν Γαυγαμηλοις γαρ γενεσθαι την μαχην προς τῳ ποταμῳ Βουμαδῳ λεγει
+Πτολεμαιος και Αριστοβουλος· πολις δε ουκ ην τα Γαυγαμηλα, αλλα κωμη
+μεγαλη, ουδε ονομαστος ὁ χωρος, ουδε εις ακοην ἡδυ το ονομα.
+
+Arrian. Expedit. Alex. l. 6. p. 247.
+
+[375] Strabo. l. 16. p. 1072.
+
+[376] Strabo acknowledges the failure of his countrymen in this
+respect.--Πολλα μεν ουν και μη οντα λεγουσιν ὁι Αρχαιοι Συγγραφεις,
+συντεθραμμενοι τῳ ψευδει δια της μυθολογιας. l. 8. p. 524.
+
+[377] _All thy fortresses shall be spoiled, as Shalman spoiled Beth Arbel
+in the day of battle. The mother was dashed in pieces upon her children_.
+Hosea. c. 10. v. 14. _Ar_ in this place does not signify a city; but אור,
+the title of the Deity: from whence was derived ἱερος of the Greeks. The
+seventy, according to some of their best copies, have rendered Beth Arbel
+οικον Ιερο-Βααλ, which is no improper version of Beth-Aur-Bel. In some
+copies we find it altered to the house of _Jeroboam_; but this is a mistake
+for Jero-Baal. Arbelus is by some represented as the first deified mortal.
+Cyril contra Julian. l. 1. p. 10. and l. 3. p. 110.
+
+There was an Arbela in Sicily. Stephanus, and Suidas. Also in Galilee;
+situated upon a vast cavern. Josephus seized and fortified it. Josephi
+Vita. p. 29.
+
+[378] See Strabo. l. 11. p. 774. l. 15. p. 1006. l. 1. p. 41. p. 81.
+
+See also Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 34 Iamblichus. §
+7. c. 5.
+
+[379] Diodorus Siculus. l. 17. p. 538. He makes no mention of Gaugamela.
+
+[380] Strabo. l. 10. p. 724.
+
+[381] Macrobius. Saturn. l. 3. c. 8. p. 284.
+
+[382] Servius in lib. 11. Æneid. v. 558.
+
+[383] Plutarch in Numâ. p. 61.
+
+[384] Gruter. p. lvi. n. 11. vol 1.
+
+[385] Gruter. vol. 1. p. lvi. 12. also p. xl. 9.
+
+[386] Or else Beth-Arbel was another name of the same temple.
+
+[387] Syncellus. p. 55.
+
+[388] Eusebii Chron. p. 14.
+
+[389] Etymologicum magnum. Ἡρακλης.
+
+[390] Herodotus. l. 2. c. 124.
+
+[391] Geog. Nubiensis. p. 17.
+
+Michaelis Geog. Hebræorum Extera. p. 154.
+
+[392] 2 Kings. c. 17. v. 6. and c. 18. v. 11. also 1 Chron. c. 5. v. 26.
+
+[393] Strabo. l. 16. p. 1070.
+
+[394] Observations upon the Antient History of Egypt. p. 175.
+
+[395] Strabo. l. 7. p. 505. So also Herodotus and Pausanias.
+
+[396] Σελλοι, ὁι Δωδωναιοι. Steph. Byzantinus.
+
+                  αμφι δε Σελλοι
+  Σοι ναιουσ' ὑποφηται. Homer. Iliad. Π. v. 234.
+
+[397] Pausanias. l. 2. p. l66.
+
+[398] It is called Chau-On, Χαυων, by Steph. Byzantinus, from Ctesias.
+Χαυων, χωρα της Μηδιας. Κτησιας εν πρωτῳ Περσικων. Chau-On is οικος ἡλιου,
+the house of the Sun, which gave name to the district.
+
+[399] Strabo. l. 4. p. 270. and p. 282.
+
+[400] 1 Maccab. c. 9. v. 62, 64.
+
+[401] Judith. c. 7. v. 3.
+
+[402] Pausanias. l. 1. p. 91.
+
+[403] There were many places and temples of Baal, denominated Caballis,
+Cabali, Cabala, Cabalia, Cabalion, Cabalissa, &c. which are mentioned by
+Pliny, Strabo, Antoninus, and others. Some of them were compounded of Caba:
+concerning which I shall hereafter treat.
+
+[404] Pausanias. l. 4. p. 282.
+
+Strabo mentions Caucones in Elea. l. 8. p. 531. The Caucones are also
+mentioned by Homer. Odyss. γ. v. 366.
+
+Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c.
+4.
+
+[405] Apollonius Rhodius styles it Cutais: Κυταϊδος ηθεα γαιης. l. 4. v.
+512.
+
+[406] See De Lisle's curious map of Armenia and the adjacent parts of
+Albania, &c.
+
+[407] Pausanias. l. 1. p. 40.
+
+There was a river Acheron in Elis. Strabo. l. 8. p. 530. And the same rites
+were observed in honour of the θεος μυιαγρος, that were practised in
+Cyrene. Clement. Cohort. p. 33.
+
+In Pontus was a river Acheron. Ειθα δε και προχοαι ποταμου Αχεροντος εασιν.
+Apollon. Argonaut. l. 2. v. 745. also ακρα Αχερουσια. The like to be found
+near Cuma in Campania: and a story of Hercules driving away flies there
+also. Ῥωμαιοι δε απομυιῳ Ἡρακλει (θυουσι). Clementis Cohort. ibid.
+
+[408] Varro de Ling. Lat. lib. 5. p. 49. altered to Novella by some,
+contrary to the authority of the best MSS. See Scaliger's notes. p. 81.
+edit. anno 1619. Dordrechti.
+
+See Selden de Diis Syris. Syntag. 2. c. 2. p. 174. In vetustioribus excusis
+de Re Rusticâ non Novella, sed Covella legitur. Covella autem Cœlestis,
+sive Urania interpretatur.
+
+[409] Ennii Annal. l. 1.
+
+[410] The Persians worshipped Cœlus; which is alluded to by Herodotus, when
+he says, that they sacrificed upon eminences: Τον κυκλον παντα του Ουρανου
+Δια καλεοντες. l. 1. c. 131. To the same purpose Euripides;
+
+  Ὁρας τον ὑψου τον δ' απειρον' αιθερα,
+  Τον γην περιξ εχονθ' ὑγραις εν αγκυλαις;
+  Τουτον νομιζε Ζηνα, τον δ' ἡγου Δια.
+
+Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.
+
+Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Naturâ
+Deor. l. 1.
+
+[411] Αλλ' Αθηναιοι μεν Κελεον, και Μεγανειραν ἱδρυνται Θεους. Athenag.
+Legat. p. 290.
+
+[412] Abulfeda. Tabula Syriæ. p. 5.
+
+Nassir Ettusæus. p. 93. apud Geog. vet.
+
+[413] The city Argos was in like manner called Κοιλον. Πολλακις το· Αργος
+Κοιλον φησι, καθαπερ εν Επιγονοις. Το ΚΟΙΛΟΝ Αργος ουκ ετ' οικησοντ'
+ετι.--ετι και εν Θαμυρα, Αργεϊ Κοιλῳ. Scholia in Sophoc. Œdipum Colon.
+
+[414] Iliad. Β. v. 615.
+
+[415] Strabo. l. 8. p. 529.
+
+[416] Strabo. l. 8. p. 534.
+
+[417] Janus Gulielmus Laurenbergius, Antiquarius.
+
+[418] Φαινοιατο αν εοντες ὁι των Δωριεων ἡγεμονες Αιγυπτιοι ιθαγενεες.
+Herod. l. 6. c. 54.
+
+Of their original and history I shall hereafter give a full account.
+
+[419] Ὁποσα δε ᾳδουσιν εν τῳ Πρυτανειῳ, φωνη μεν εστι αυτων ἡ Δωριος.
+Pausanias. l. 5. p. 4l6.
+
+[420]
+
+  Tum primum subiere domos; domus antra fuere.
+                  Ovid. Metamorph. l. 1. v. 121.
+
+[421] Strabo. l. 8. p. 564.
+
+It is mentioned by Thucydides: Ες τον Καιαδαν, ὁυπερ τους κακουργους
+εμβαλλειν ειωθεισαν (ὁι Λακεδαιμονιοι.) l. 1. c. 134.
+
+It is expressed Κεαδας by Pausanias; who says that it was the place, down
+which they threw Aristomenes, the Messenian hero. l. 4. p. 324.
+
+[422] Strabo. Ibidem.
+
+[423]
+
+  Huic monstro Vulcanus erat pater: illius atros
+  Ore vomens ignes, magna se mole ferebat. Virgil. Æn. l. 8. v. 193.
+
+[424] Strabo. l. 8. p. 564.
+
+[425] Iliad. l. 1. v. 266.
+
+[426] Iliad. Β. v. 581.
+
+Odyss. Δ. v. 1. Ὁιδ' ιξον ΚΟΙΛΗΝ Λακεδαιμονα ΚΗΤΩΕΣΣΑΝ.
+
+[427] Strabo says as much: Ὁιδε, ὁτι ὁι απο των σεισμων ρωχμος Καιετοι
+λεγονται. l. 8. p. 564.
+
+[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.
+
+[429] Strabo. l. 5. p. 356.
+
+[430] Καταδε φορμιας της Ιταλιας Αιητην τον νυν Καιητην προσαγορευομενον.
+l. 4. p. 259.
+
+Virgil, to give an air of truth to his narration, makes Caieta the nurse of
+Æneas.
+
+According to Strabo it was sometimes expressed Cai Atta; and gave name to
+the bay below.--Και τον μεταξυ κολπον εκεινοι Καιατταν ωνομασαν. l. 5. p.
+3?6.
+
+[431] Scholia Eustathij in Dionysij περιηγησιν. v. 239. and Steph.
+Byzantinus. Αιγυπτος.
+
+[432] Χασμα δε γεννηθεν--εδεξατο τον ποταμον--ειτα εξεῤῥηξεν εις την
+επιφανειαν κατα Λαρυμναν της Λοκριδος την ανω--Καλειται δ' ὁ τοπος Αγκοη
+κτλ. Strabo. l. 9. p. 623.
+
+It is called Anchia by Pliny. N. H. l. 4. c. 7. As, both the opening and
+the stream, which formed the lake, was called Anchoe; it signified either
+fons speluncæ, or spelunca fontis, according as it was adapted.
+
+[433] 1 Corinthians, c. 15. v.47, 48.
+
+[434] Cluverii Germaniæ Antiq. l. 1. c. 13. p. 91.
+
+[435] Beyeri Additamenta to Selden de Diis Syris. p. 291.
+
+Achor near Jericho. Joshua, c. 15. v. 7.
+
+[436] Ptolem. lib. 5. c. 18. p. 164.
+
+[437] Plato in Cratylo. p. 410.
+
+[438] See Kircher's Prodromus Copticus. p. 180 and p. 297.
+
+[439] Ibidem, and Jameson's Specilegia. c. 9. § 4.
+
+[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.
+
+Pior Monachus Ægyptiacus. Socratis Hist. Eccles. p. 238.
+
+Piammon. Sozomen. H. E. p. 259.
+
+Piambo, or P'ambo. Socratis Eccles. H. p. 268.
+
+It was sometimes expressed Po, as in Poemon Abbas, in Evagtius.
+
+In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.
+
+Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis,
+contracted.
+
+[441] Gennad. Vitæ illustrium virorum. l. 7. Pachomius, a supposed worker
+of many miracles.
+
+[442] Antonius Diogenes in Photius. cod. 166.
+
+[443] Plutarch. Isis et Osiris. v. 1. p. 355.
+
+Paamyles is an assemblage of common titles. Am-El-Ees, with the prefix.
+Hence the Greeks formed Melissa, a sacred name as of Ham El-Ait, they
+formed Melitta, the name of a foreign Deity, more known in Ionia than in
+Hellas.
+
+[444] Plutarch: Quæstiones Græcæ. v. p. 296.
+
+[445] Pausanias. l. 1. p. 83. Amphilucus was a title of the Sun.
+
+[446] Pausanias. l. 1. p. 4. in like manner, ταφοι των Ιφιμεδειας και
+Αλωεως παιδων· Pausanias. l. 9. p. 754.
+
+[447] Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p.
+406.
+
+A twofold reason may be given for their having this character; as will be
+shewn hereafter.
+
+[448] Pausanias. l. 10. p. 896. Many instances of this sort are to be found
+in this writer.
+
+[449] Herodotus. l. 2. c. 143.
+
+[450] See Reland, Dissertatio Copt. p. 108.
+
+Jablonsky Prolegomena in Pantheon Ægyptiacum. p. 38. Also Wesselinge. Notes
+on Herod. l. 2. c. 143.
+
+[451] This was certainly the meaning; for Plato, speaking of the Grecians
+in opposition to other nations, styled Βαρβαροι, makes use of the very
+expression: Πολλη μεν ἡ Ἑλλας, εφη, ω Κεβης, εν ῃ ενεισι που αγαθοι ανδρες,
+πολλα δε και τα των βαρβαρων γενη. In Phædone. p. 96.
+
+[452] Kircher. Prodromus Copticus. p. 300 and p. 293.
+
+[453] Kircher. Prod. p. 293.
+
+[454] Sanchoniathon apud Euseb. Præp. Evan. l. 1. c. 10. p. 37.
+
+[455] Damascius: Vita Isodori, apud Photium. Cod. ccxlii.
+
+[456] Jablonsky; Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.
+
+[457] Ausonius. Epigram. 30.
+
+Kircher says, that Pi in the Coptic is a prefix, by which a noun is known
+to be masculine, and of the singular number: and that Pa is a pronoun
+possessive. Paromi is Vir meus. It may be so in the Coptic: but in antient
+times Pi, Pa, Phi, were only variations of the same article: and were
+indifferently put before all names: of which I have given many instances.
+See Prodromus. Copt. p. 303.
+
+[458] Virgil. Æneid. l. 7. v. 679.
+
+[459] Cicero de Divinatione. l. 2.
+
+[460] See also v. 28, 29, 31, and 32.
+
+[461] Gruter. Inscript. lxxvi. n. 6.
+
+[462] Ibid. lxxvi. n. 7.
+
+  BONO DEO
+  PUERO POSPORO.
+        Gruter. Inscrip. p. lxxxviii. n. 13
+
+[463] Lucretius. l. 4. v. 1020.
+
+[464] Propertius alludes to the same circumstance:
+
+  Nam quid Prænestis dubias, O Cynthia, _sortes_?
+    Quid petis Ææi mœnia Telegoni? l. 2. eleg. 32. v. 3.
+
+What in the book of Hester is styled Purim, the seventy render, c. 9. v.
+29. φρουραι. The days of Purim were styled φρουραι--Τῃ διαλεκτῳ αυτων
+καλουνται φρουραι. so in c. 10. The additamenta Græca mention--την
+προκειμενην επιστολην των φρουραι, instead of φουραι and Πουραι: from P'Ur
+and Ph'Ur, ignis.
+
+[465] Herodotus. l. 2. c. 4. and l. 2. c. 52.
+
+Επειτα δε Χρονου Πολλου διελθοντος επυθοντο (ὁι Ἑλληνες) εκ της Αιγυπτου
+απικομενα τα ουνοματα των Θεων.
+
+[466] So δαιμων from δαημων; Απολλων from ἡ ὁμου πολησις· Διονυσος quasi
+διδουνυσος from διδοι and οινος, and οινος from οιεσθαι. Κρονος, quasi
+χρονου κορος. Τηθυν, το ηθουμενον--with many more. Plato in Cratylo.
+
+Ægyptus παρα το αιγας πιαινειν. Eustath. in Odyss. l. 4. p. 1499.
+
+[467] Poseidon, ποιουντα ειδην. Tisiphone, Τουτων φωνη, Athene quasi
+αθανατος. Hecate from ἑκατον centum. Saturnus, quasi sacer, νους. See
+Heraclides Ponticus, and Fulgentii-Mythologia.
+
+See the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P. 189.
+
+Μουσαι· quasi ὁμου ουσαι. Plutarch de Fraterno Amore. v. 2. P. 480. Δι'
+ευνοιαν και Φιλαδελφιαν.
+
+Πασιφαη, δια το πασι φαινειν τα μαντεια. Plutarch. Agis and Cleomenes. v.
+2. p. 799.
+
+[468] Eustathius on Dionysius: περιηγησις.
+
+Ut Josephus recte observat, Græcis scriptoribus id in more est, ut
+peregrina, et barbara nomina, quantum licet, ad Græcam formam emolliant:
+sic illis Ar Moabitarum est Αρεοπολις; Botsra, Βυρσα; Akis, Αγχους;
+Astarte, Αστροαρχη; torrens Kison, Χειμαῤῥος των Κισσων; torrens Kedron,
+Χειμαῤῥος των Κεδρων; et talia ὡσει κονις. Bochart. Geog. Sacra. l. 2. c.
+15. p. 111.
+
+We are much indebted to the learned father Theophilus of Antioch: he had
+great knowledge; yet could not help giving way to this epidemical weakness.
+He mentions Noah as the same as Deucalion, which name was given him from
+calling people to righteousness: he used to say, δευτε καλει ὑμας ὁ θεος;
+and from hence, it seems, he was called Deucalion. Ad Antol. l. 3.
+
+[469] Plato in Cratylo. p. 409.
+
+[470] Suidas, Stephanus, Etymolog. Eustathius, &c.
+
+So Coptus in Egypt, from κοπτειν.
+
+[471] See Callimachus. vol. 2. Spanheim's not. in Hymn. in Del. v. 87. p.
+438.
+
+[472] Cumberland's Origines. p. 165. so he derives Goshen in the land of
+Egypt from a shower of rain. See Sanchon. p. 364.
+
+[473] Hyde de Religione veterum Persarum. c. 2. p. 75.
+
+[474] Genesis. c. 22. v. 20.
+
+[475] Universal History, vol. 1. b. 1. p. 286. notes.
+
+[476] Bochart. Geograph. Sacra. l. 1. c. 18. p. 443.
+
+Sandford de descensu Christi. l. 1. §. 21.
+
+See Gale's Court of the Gentiles, vol. 1. b. 2. c. 6. p. 68.
+
+[477] Huetius. Demonst. p. 138.
+
+[478] Hebræa, Chaldæa, &c. nomina virorum, mulierum, populorum--Antverpiæ,
+1565, Plantin.
+
+[479] Pliny. l. 3. c. 8.
+
+Ætna, quæ Cyclopas olim tulit. Mela. l. 2. c. 7.
+
+[480] Bochart. Geog. Sacra. l. 1. c. 30. p. 560.
+
+[481] Ibidem. p. 565, 566.
+
+[482] Ibidem. p. 565, 566.
+
+[483] Bochart. Geog. Sacra. l. 1. p. 406.
+
+[484] Ibidem.
+
+[485] P. 412.
+
+[486] P. 415.
+
+[487] P. 388.
+
+[488] P. 381.
+
+[489] P. 435.
+
+[490] P. 414.
+
+[491] Bochart. Geog. Sacra. l. 1. p. 381.
+
+[492] P. 385.
+
+[493] P. 408. or from Mazor, angustiæ.
+
+[494] Ibidem. p. 258.
+
+[495] Simonis Onomasticon.
+
+[496] Michaelis Spicilegium Geographiæ Hebræor. Exteræ. p. 158.
+
+[497] Gale's Court of the Gentiles. vol. 1. b. 2. p. 66.
+
+[498] Genesis. c. 4. v. 22.
+
+[499] Philo apud Eusebium. Præp. Evan. l. 1. c. 10.
+
+[500] Bochart. Geograph. Sacra. l. 2. c. 2. p. 706.
+
+[501] Marcellinus. l. 22. c. 15. He was also called Eloüs. Ελωος, Ἡφαιστος
+παρα Δωριευσιν. Hesych. The Latine title of Mulciber was a compound of
+Melech Aber, Rex, Parens lucis.
+
+[502] Τιμᾳται δε παρα Λαμψακηνοις ὁ Πριαπος, ὁ αυτος ων τῳ Διονυσῳ.
+Athenæus. l. 1. p. 30.
+
+[503] Το αγαλμα Πριηπου, του και Ωρου παρ' Αιγυπτιοις. Suidas.
+
+[504] Numbers. c. 25. v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.
+
+Kircher derives Priapus from פעור פה, Pehorpeh, os nuditatis.
+
+[505] Phurnutus de naturâ Deorum. c. 17. p. 205.
+
+[506] Orphic Hymn 5. to Protogonus, the same as Phanes, and Priapus. See
+verse 10.
+
+[507] Phurnutus. c. 17. p. 204.
+
+[508] Παρ' Αιγυπτιοισι δε Παν μεν αρχαιοτατος, και των οκτω των πρωτων
+λεγομενων Θεων. Herodotus. l. 2. c. 145.
+
+  Albæ Juliæ Inscriptio.
+        PRIEPO
+        PANTHEO.
+              Gruter. v. 1. p. XCV. n. 1.
+
+[509] Agathias. l. 4. p. 133.
+
+[510] See Theophilus ad Autolycum. l. 2. p. 357.
+
+[511] See Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 32. He mentions
+applying to a great number of authors, in Phenicia.
+
+[512]
+
+  Πολλην εξερευνησαμενος ὑλην, ουχι την παρ' Ἑλλησι.
+                  Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.
+
+[513] Clemens Alexandrinus Strom. l. 1. p. 356.
+
+[514] Eusebij Præp. Evang. l. 10. c. 4. p. 471.
+
+  Του ωφελησε Πυθαγοραν τα Αδυτα, και Ἡρακλεους στηλαι.
+                  Theophilus ad Autol. l. 3. p. 381.
+
+[515] Plato in Timæo. Clemens. Strom. l. 1. p. 426.
+
+  Ω Σολων, Σολων, Ἑλληνες αει παιδες--κτλ.
+
+[516] Theophilus ad Autolycum. l. 3. p. 390.
+
+[517] See Eusebius. Præp. Evan. l. 10. c. 4. p. 469. and c. 5. p. 473. also
+Clemens Alexand. Strom. l. 1. p. 361. Diodorus Siculus. l. 1. p. 62, 63.
+and p. 86, 87.
+
+[518] Καθολου δε φασι τους Ἑλληνας εξιδιαζεσθαι τους επιφανεστατους
+Αιγυπτιων Ἡρωας τε, και Θεους. l. 1. p. 20.
+
+See here a long account of the mythology of Egypt being transported to
+Greece; and there adopted by the Helladians as their own, and strangely
+sophisticated.
+
+[519] Ἑκαταιος μεν ουν ὁ Μιλησιος περι της Πελοποννησου φησιν, ὁτι προ των
+Ἑλληνων ῳκησαν αυτην Βαρβαροι· σχεδον δε τι και ἡ συμπασα Ἑλλας κατοικια
+Βαρβαρων ὑπηρξε το παλαιον. Strabo. l. 7. p. 321.
+
+[520] Οδε μεταξυ χρονος παραλελειπται, εν ᾡ μηδεν εξαιρετον Ἑλλησιν
+ἱστορηται. Theopompus in Tricareno.
+
+[521] How uncertain they were in their notions may be seen from what
+follows: Alii Cadmum, alii Danaum, quidam Cecropem Atheniensem, vel Linum
+Thebanum, et temporibus Trojanis Palamedem Argivum, memorant sedecim
+literarum formas, mox alios, et præcipue Simonidem cæteras invenisse.
+Lilius Gyraldus de Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.
+
+Τοτε ὁ Παλαμηδης ἑυρε τα ις γραμματα του αλφαβητου, α, β, γ, δ, ε, ι, κ, λ,
+μ, ν, ο, π, ρ, ς, τ, υ· προσεθηκε δε Καδμος ὁ Μιλησιος ἑτερα γραμματα τρια,
+θ, φ, χ--προς ταυτα Σιμωνιδης ὁ Κειος προσεθηκε δυο, η και ω. Επιχαρμος δε
+ὁ Συρακουσιος τρια, ζ, ξ, ψ· ὁυτως επληρωθησαν τα κδ στοιχεια. Eusebii
+Chron. p. 33. l. 13.
+
+[522] Ου γαρ μονον παρα τοις αλλοις Ελλησιν ημεληθε τα περι της αναγραφηι,
+αλλ' ουδε παρα τοις Αθηναιοις, ὁυς αυτοχθονας ειναι λεγουσι, και παιδειας
+επιμελεις, ουδεν τοιουτον ἑυρισκεται γενομενον. Josephus contra Apion. l.
+1. p. 439. Their historians were but little before the war with the
+Persians: doctrina vero _temporum_ adhuc longe recentior--hinc tenebræ
+superioribus sæculis, hinc fabulæ. Marsham. Chron. Canon. p. 14.
+
+[523] The Arundel Marbles are a work of this sort, and contain an account
+of 1318 years. They begin from Cecrops, and come down to the 160th
+Olympiad. So that this work was undertaken very late, after the Archonship
+of Diognetus.
+
+[524] See Diodorus above. p. 19, 20.
+
+[525] --Τις ου παρ' αυτων συγγραφεων μαθοι ῥαδιως, ὁτι μηδεν βεβαιως
+ειδοτες συνεγραφον, αλλ' ὡς ἑκαστοι περι των πραγματων εικαζοιντο· πλειον
+γουν δια των βιβλιων αλληλους ελεγχουσι, και εναντιωτατα περι των αυτων
+λεγειν ουκ οκνουσι--κτλ· Josephus contra Apion. vol. 2. l. 1. c. 3. p. 439.
+
+Ὁμοιως δε τουτῳ (Εφορῳ) Καλλισθενης και Θεοπομπος κατα την ἡλικιαν
+γεγονοτες απεστησαν των παλαιων μυθων· ἡμεις δε την εναντιαν τουτοις κρισιν
+εχοντες, και τον εκ της αναγραφης πονον ὑποσταντες, την πασαν επιμελειαν
+εποησαμεθα της αρχαιολογιας. Diod. l. 4. p. 209.
+
+[526] Plutarch de Audiendis Poetis.
+
+See Strabo's Apology for Fable. l. 1. p. 35, 36.
+
+[527] Πλην γε δε ὁτι ουκ ακριβη εξηταστην χρη ειναι των ὑπερ του Θειου εκ
+παλαιου μεμυθευμενων. Arrian. Expedit. Alexandri. l. 5.
+
+Herodotus puts these remarkable words into the mouth of Darius--Ενθα γαρ τι
+δει ψευδος λεγεσθαι, λεγεσθω· του γαρ αυτου γλιχομεθα, ὁι τε ψευδομενοι,
+και ὁι τῃ αληθηιη διαχρεωμενοι. l. 3. c. 72. We may be assured that these
+were the author's own sentiments, though attributed to another person:
+hence we must not wonder if his veracity be sometimes called in question;
+add to this, that he was often through ignorance mistaken: Πολλα τον
+Ἡροδοτον ελεγχει (Μανεθων) των Αιγυπτιακων ὑπ' αγνοιας εψευσμενον. Josephus
+cont. Ap. l. 1. c. 14. p. 444.
+
+[528] Ταρσος επισημοτατη πολις Κιλικιας--εστι δ' αποικος Αργειων. Steph.
+Byzantinus, and Strabo. l. 16. p. 1089.
+
+[529] Ωνομασται δ' απο του πηλου. Strabo. l. 17. p. 1155.
+
+According to Marcellinus, it was built by Peleus of Thessaly. l. 22. c. 16.
+p. 264.
+
+[530] Diodorus. l. 5. p. 328.
+
+[531] Diodorus. l. 5. p. 328. built by Actis.
+
+[532] Apollodorus. l. 2. p. 62. Clemens. l. 1. Strom. p. 383. from
+Aristippus.
+
+[533] See Josephus contra Apion. l. 1. c. 3. p. 439.
+
+[534] Ὁι γαρ Ἑλληνων λογοι πολλοι και γελοιοι, ὡς εμοι φαινονται. Apud
+Jamblichum--See notes. p. 295.
+
+[535] Πολυν αυτοι επηγον τυφον, ὡς μη ῥαδιως τινα συνορᾳν τα κατ' αληθειαν
+γενομενα. He therefore did not apply to Grecian learning--Ου την παρ'
+Ἑλλησι, διαφωνος γαρ αυτη και φιλονεικοτερον ὑπ' ενιων μαλλον, η προς
+αληθειαν συντεθεισα. Philo apud Euseb. P. E. l. 1. c. ix. p. 32.
+
+See the same writer of their love of allegory. p. 32.
+
+[536] Πλατων ουκ αρνειται τα καλλιστα εις φιλοσοφιαν παρα των βαρβαρων
+εμπορευεσθαι. Clemens Alexand. Strom. l. 1. p. 355.
+
+--Κλεπτας της βαρβαρου φιλοσοφιας Ἑλληνας. Clemens Alexand. Strom. l. 2. p.
+428.
+
+Clemens accuses the Grecians continually for their ignorance and vanity:
+yet Clemens is said to have been an Athenian, though he lived at
+Alexandria. He sacrificed all prejudices to the truth, as far as he could
+obtain it.
+
+[537] Φυσει γαρ Ἑλληνες εισι νεοτροποι, και αττοντες φερονται πανταχη,
+ουδεν εχοντες ἑρμα εν ἑαυτοις, ουδ' οπερ δεξωνται παρα τινων
+διαφυλαττοντες· αλλα και τουτο οξεως αφεντες παντα κατα την αστατον
+ἑυρεσιλογιαν μεταπλαττουσι. Βαρβαροι δε μονιμοι τοις ηθεσιν οντες, και τοις
+λογοις βεβαιως τοις αυτοις εμμενουσι. Jamblichus. sect. 7. c. 5. p. 155.
+
+[538] Δοξης γαρ κενης και ματαιου παντες ὁυτοι ερασθεντες, ουτε αυτοι το
+αληθες εγνωσαν, ουτε μεν αλλους επι την αληθειαν προετρεψαντο. Theophilus
+ad Autol. l. 3. p. 382.
+
+[539] Παρ' ἡμιν δε της κενοδοξιας ὁ ἱμερος ουκ εστι· δογματων δε ποικιλιαις
+ου καταχρωμεθα. Tatianus contra Græcos, p. 269.
+
+[540] Τους μεν Σακας, τους δε Μασσαγετας εκαλουν, ουκ εχοντες ακριβως
+λεγειν περι αυτων ουδεν, καιπερ προς Μασσαγετας τον Κυρου πολεμον
+ἱστορουντες· αλλα ουτε περι τουτων ουδεις ηκριβωτο προς αληθειαν ουδεν,
+ουτε τα παλαια των Περσων, ουτε των Μηδικων, η Συριακων, ες πιστιν
+αφικνειτο μεγαλην δια την των συγγραφεων ἁπλοτητα και την φιλομυθιαν.
+Ὁρωντες γαρ τους φανερως μυθογραφους ευδοκιμουντας, ωηθησαν και αυτους
+παρεξεσθαι την γραφην ἡδειαν, εαν εν ἱστοριας σχηματι λεγωσιν, ἁ μηδεποτε
+ειδον, μητε ηκουσαν, η ου παρα γε ειδοτων σκοπουντες· δι αυτο δε μονον
+τουτα, ὁτι ακροασιν ἡδειαν εχει, και θαυμαστην. Ραδιως δ' αν τις Ἡσιοδῳ και
+Ὁμηρῳ πιστευσειεν Ἡρωολογουσι, και τοις τραγικοις Ποιηταις, η Κτησιᾳ τε και
+Ἡροδοτῳ, και Ἑλλανικῳ, και αλλοις τοιουτοις. Ουδε τοις περι Αλεξανδρου δε
+συγγραψασιν ῥαδιον πιστευειν τοις πολλοις· και γαρ ὁυτω ῥαδιουργουσι δια τε
+την δοξαν Αλεξανδρου, και δια το την στρατειαν προς τας εσχατιας γεγονεναι
+της Ασιας πορρω αφ' ἡμων· το δη πορρω δυσελεγκτον. Strabo. l. 11. p. 774.
+
+Græcis Historicis plerumque poeticæ similem esse licentiam. Quinctilianus.
+l. 11. c. 11.
+
+          --quicquid Græcia mendax
+  Audet in Historiâ. Juvenal.
+
+Strabo of the antient Grecian historians: Δει δε των παλαιων ἱστοριων
+ακουειν ὁυτως, ὡς μη ὁμολογουμενων σφοδρα. ὁι γαρ νεωτεροι πολλακις
+νομιζουσι και τ' αναντια λεγειν. l. 8. p. 545.
+
+Παντες μεν γαρ ὁι περι Αλεξανδρον το θαυμαστον αντι τ' αληθους αποδεχονται
+μαλλον. Strabo. l. 15. p. 1022.
+
+[541] --Αλλα ἑκαστος ἑκαστῳ τ' αναντια λεγει πολλακις· ὁπου δε περι των
+ὁρασθεντων ὁυτω διαφερονται, τι δει νομιζειν περι των εξ ακοης. Strabo. l.
+15. p. 1006.
+
+See also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of Herodotus
+and other writers--Ἑκουσιως προκριναντες της αληθεις το παραδοξολογειν.
+
+[542] Ου θαυμαστον δ' ειναι περι του Ὁμηροι· και γαρ τους ετι νεωτερους
+εκεινου πολλα αγνοειν, και τερατολογειν. Strabo. l. 7. p. 458.
+
+[543] Φημι ουν Ορφεα και Ὁμηρον και Ἡσιοδον ειναι τους ονοματα και γεννη
+δοντας τοις ὑπ' αυτων λεγομενοις θεοις· μαρτυρει δε και Ἡροδοτος--Ἡσιοδον
+γαρ και Ὁμηρον ἡλικιην τετρακοσιοις ετεσι δοκεω πρεσβυτερους εμου γενεσθαι,
+και ου πλειοσι. Ὁυτοι δε εισιν, ὁι ποιησαντες θεογονιαν Ἑλλησι, και τοισι
+θεοισι τας επωνυμιας δοντες, και τιμας και τεχνας διελοντες, και ειδεα
+αυτων σημαινοντες· ἁι δε εικονες μεχρι μηπω πλαστικη και γραφικη, και
+ανδριαντοποιητικη ησαν, ουδε ενομιζοντο. Athenagoræ Legatio. p. 292. See
+Herodotus. l. 2. c. 53.
+
+[544] Pausanias. l. 10. p. 809. Clemens mentions Αγυιεα θυρωρος τῳ Ἑρμη.
+Cohort. p. 44.
+
+Οσα μεν αδουσιν εν τῳ Πρυτανειῳ, φωνη μεν εστιν αυτον ἡ Δωρικη. Pausanias.
+l. 5. p. 416.
+
+[545] Pausanias. l. 10. p. 828. of Phaënnis and the Sibyls.
+
+[546] Pausanias. l. 10. p. 809. of Phæmonoë and antient hymns.
+
+[547] Pausanias. l. 10. p. 809, 810. Ωλην.
+
+[548] Jamblichus de Mysteriis. Sect. vii. c. 5. p. 156.
+
+In like manner in Samothracia, the ancient Orphic language was obsolete,
+yet they retained it in their temple rites: Εσχηκασι δη παλαιαν ἱδιαν
+διαλεκτον ὁι Αυτοχθονες (εν Σαμοθρακῃ) ἡς πολλα εν ταις θυσιαις μεχρι του
+νυν τηρηται. Diodorus. l. 5. p. 322.
+
+[549] Jamblichus de Myster. sect. 7. c. 5. See notes. p. 295.
+
+[550] Clemens Alexandrinus Strom. l. 5. p. 676.
+
+Such was Aristæus Proconneisius: Ανηρ γοης ει τις αλλος. Strabo. l. 13.
+
+[551] Thus it is said in Eusebius from some antient accounts, that
+Telegonus reigned in Egypt, who was the son of Orus the shepherd; and
+seventh from Inachus: and that he married Io. Upon which Scaliger asks: Si
+Septimus ab Inacho, quomodo Io Inachi filia nupsit ei? How could Io be
+married to him when she was to him in degree of ascent, as far off as his
+grandmother's great grandmother; that is six removes above him. See
+Scaliger on Euseb. ad Num. cccclxxxi.
+
+[552] Παρ' οις γαρ ασυναρτητος εστιν ἡ των Χρονων αναγραφη, παρα τουτοις
+ουδε τα της ἱστοριας αληθευειν δυνατον· τι γαρ το αιτιον της εν τῳ γραφειν
+πλανης, ει μη το συναπτειν τα μη αληθη. Tatianus. p. 269.
+
+[553] Νυν μην οψε ποτε εις Ἑλληνας ἡ των λογων παρηλθε διδασκαλια το και
+γραφη. Clemens Alexand. Strom. l. 1. p. 364.
+
+[554] Ὁι μεν ουν αρχαιοτατην αυτων την χρησιν ειναι θελοντες, παρα Φοινικων
+και Καδμου σεμνυνονται μαθειν. Ου μεν ουδ' επ' εκεινου του χρονου δυναιτο
+τις αν δειξαι σωζομενην αναγραφην εν ἱεροις, ουτ' εν δημοσιοις αναθημασι.
+Joseph. cont. Apion. l. 1.
+
+[555] Των δε της αληθειας ἱστοριων Ἑλληνες ου μεμνηνται· πρωτον μεν δια το
+νεωστι αυτους των γραμματων της εμπειριας μετοχους γεγενησθαι και αυτον
+ὁμολογουσι, φασκοντες τα γραμματα ἑυρησθαι, οι μεν απο Χαλδαιων, ὁι δε παρ
+Αιγυπτιων, αλλοι δ' αν απο Φοινικων. δευτερον, οτι επταιον, και πταιουσι,
+περι θεου μη ποιουμενοι την μνειαν, αλλα περι ματαιων και ανωφελων
+πραγματων. Theoph. ad Autol. l. 3. p. 400.
+
+Plutarch assures us, that Homer was not known to the Athenians till the
+time of Hipparchus, about the 63d Olympiad, yet some writers make him
+three, some four, some five hundred years before that æra. It is scarce
+possible that he should have been so unknown to them if they had been
+acquainted with letters.
+
+[556] Eusebius. Chron. p. 24.
+
+[557] Eusebius. Chron. p. 19. Syncellus. p. 148, 152.
+
+The kings of Sicyon were taken from Castor Rhodius.
+
+[558] Και χρη τον νουνεχη συνιεναι κατα πασης ακριβειας, ὁτι κατα την
+Ἑλληνων παραδοσιν ουδ' ἱστοριας τις ην παρ' αυτοις αναγραφη· Καδμος
+γαρ--μετα πολλας γενεας. κλ. Tatianus Assyrius. p. 274.
+
+[559] Clemens Alexand. l. 1. p. 352. and Diogenes Laertius, from
+Dicæarchus, and Heraclides.
+
+[560] Strabo. l. 17. p. 1160.
+
+[561] Ælian mentions, that the Bull Onuphis was worshipped at a place in
+Egypt, which he could not specify on account of its asperity. Ælian de
+Animalibus. l. 12. c. 11.
+
+Even Strabo omits some names, because they were too rough and dissonant. Ου
+λεγω δε των εθνων τα ονοματα τα παλαια δια την αδοξιαν, και ἁμα την ατοπιαν
+της εκφορας αυτων. l. 12. p. 1123.
+
+[562] Μετα ταυτα πλανην Ἑλλησι αιτιαται (ὁ Φιλων) λεγων, ου γαρ ματαιως
+αυτα πολλακως διεστειλαμεθα, αλλα προς τας αυθις παρεκδοχας των εν τοις
+πραγμασιν ονοματων· ἁπερ ὁι Ἑλληνες αγνοησαντες, αλλως εξεδεξαντο,
+πλανηθεντες τῃ αμφιβολιᾳ των ονοματων. Philo apud Eusebium. P. E. l. 1. c.
+x. p. 34.
+
+[563] Bozrah, a citadel, they changed to βυρσα, a skin. Out of Ar, the
+capital of Moab, they formed Areopolis, the city of the Mars. The river
+Jaboc they expressed Io Bacchus. They did not know that diu in the east
+signified an island: and therefore out of Diu-Socotra in the Red-Sea, they
+formed the island Dioscorides: and from Diu-Ador, or Adorus, they made an
+island Diodorus. The same island Socotra they sometimes denominated the
+island of Socrates. The place of fountains, Ai-Ain, they attributed to
+Ajax, and called it Αιαντος ακροτηριον, in the same sea. The antient
+frontier town of Egypt, Rhinocolura, they derived from ρις, ρινος, a nose:
+and supposed that some people's noses were here cut off. Pannonia they
+derived from the Latin pannus, cloth. So Nilus was from νη ιλυς: Gadeira
+quasi Γης δειρα. Necus in Egypt and Ethiopia signified a king: but such
+kings they have turned to νεκυας: and the city of Necho, or Royal City, to
+Νικοπολις and Νεκροπολις.
+
+Lysimachus in his Egyptian history changed the name of Jerusalem to
+Ιεροσυλα: and supposed that the city was so called because the Israelites
+in their march to Canaan used to plunder temples, and steal sacred things.
+See Josephus contra Ap. l. 1. c. 34. p. 467.
+
+[564] I do not mean to exclude the Romans, though I have not mentioned
+them; as the chief of the knowledge which they afford is the product of
+Greece. However, it must be confessed, that we are under great obligations
+to Pliny, Marcellinus, Arnobius, Tertullian, Lactantius, Jerome, Macrobius;
+and many others. They contain many necessary truths, wherever they may have
+obtained them.
+
+[565] Ennii Annales. l. 2.
+
+[566] Ennii Annales. l. 1.
+
+[567] Apud Ennii fragmenta.
+
+[568] Genesis. c. 10. v. 5.
+
+[569] Strabo. l. 5. p. 346.
+
+[570] Virgil. Æn. l. xi. v. 785.
+
+[571] Servius upon the foregoing passage.
+
+[572] Cluver. Italia. l. 2. p. 719.
+
+[573] Livy. l. 1. c. 49. Pompeius Festus.
+
+[574] Not far from hence was a district called _Ager_ Solonus. Sol-On is a
+compound of the two most common names given to the Sun, to whom the place
+and waters were sacred.
+
+[575] Dionysius Halicarnassensis. l. 3.
+
+[576] Herodotus. l. 1. c. 138.
+
+Θυουσι δε και ὑδατι και ανεμοισιν (ὁι Περσαι). Herodotus. l. 1. c. 131.
+
+Ridetis temporibus priscis Persas fluvium coluisse. Arnobius adversus
+Gentes. l. 6. p. 196.
+
+[577] Αλλοι ποταμους και κρηνας, και παντων μαλιστα ὁι Αιγυπτιοι
+προτετιμηκασι, και Θεους αναγορευουσι. Athanasius adversus Gentes. p. 2.
+
+Αιγυπτιοι ὑδατι Θυουσι· καιτοι μεν ἁπασι καινον τοις Αιγυπτιοις το ὑδωρ.
+Lucian. Jupiter Tragœd. v. 2. p. 223. Edit. Salmurii.
+
+[578] Julius Firmicus. p. 1.
+
+[579] Gruter. Inscript. vol. 1. p. xciv.
+
+[580] Senecæ Epist. 41.
+
+[581] Herodotus. l. 4. c. 181. The true name was probably Curene, or
+Curane.
+
+[582] Vitruvij Architect. l. 8. p. 163.
+
+[583] Pliny. l. 4. c. 4. p. 192. Ovid. Metamorph. l. 2.
+
+[584] Pausanias. l. 2. p. 117. Εστι γε δη και Απολλωνος αγαλμα προς τῃ
+Πειρηνῃ, και περιβολος εστιν.
+
+Pirene and Virene are the same name.
+
+[585] Pur, Pir, Phur, Vir: all signify fire.
+
+[586] Diodorus Siculus. l. 5. p. 312.
+
+[587] Diodorus Siculus. l. xi. p. 17.
+
+[588] Strabo. l. 6. p. 412.
+
+[589] Stephanus says that it was near Mount Casius; but Herodotus expressly
+tells us, that it was at the distance of three days journey from it.
+
+[590] Απο ταυτης τα εμπορια τα επι θαλασσης μεχρι Ιηνισου πολιος εστι του
+Αραβικου. Herodotus. l. 3. c. 5.
+
+[591] Τοδε μεταξυ Ιηνισου πολιος, και Κασιου τε ουρεος, και της Σερβωνιδος
+λιμνης, εον ουκ ολιγον χωριον, αλλ' ὁσον επι τρεις ἡμερας ὁδον, ανυδρον
+εστι δεινος. Herodotus. ibidem.
+
+[592] Go-zan is the place, or temple, of the Sun. I once thought that
+Goshen, or, as it is sometimes expressed, Gozan, was the same as Cushan:
+but I was certainly mistaken. The district of Goshen was indeed the nome of
+Cushan; but the two words are not of the same purport. Goshen is the same
+as Go-shan, and Go-zan, analogous to Beth-shan, and signifies the place of
+the Sun. Go-shen, Go-shan, Go-zan, and Gau-zan, are all variations of the
+same name. In respect to On, there were two cities so called. The one was
+in Egypt, where Poti-phera was Priest. Genesis. c. 41. v. 45. The other
+stood in Arabia, and is mentioned by the Seventy: Ων, ἡ εστιν Ἡλιουπολις.
+Exodus. c. 1. v. 11. This was also called Onium, and Hanes, the Iänisus of
+Herodotus.
+
+[593] Isaiah. c. 30. v. 4.
+
+[594] See Observations upon the Antient History of Egypt. p. 124. p. 137.
+
+[595] D'Anville Memoires sur l'Egypt. p. 114.
+
+[596] Travels. vol. 2. p. 107. It is by them expressed Ain el Cham, and
+appropriated to the obelisk: but the meaning is plain.
+
+[597] Bochart. Geog. Sacra. l. 1. c. 35. p. 638.
+
+[598] See page 72. notes.
+
+[599] Dissertation of the influence of opinion upon language, and of
+language upon opinion. Sect. vi. p. 67. of the translation.
+
+[600] Scholia upon Apollonius. l. 2. v. 297.
+
+[601] Strabo. l. 10. p. 700.
+
+[602] Orphic Hymn. 4.
+
+[603] Ὁι Θεολογοι--ενι γε τῳ Φανητι την δημιουργικην αιτιαν ανυμνησαν.
+Orphic Fragment. 8. from Proclus in Timæum.
+
+[604] Συ μοι Ζευς ὁ Φαναιο, ἡκεις. Eurip. Rhesus. v. 355.
+
+Φαναιος Απολλων εν Χιοις. Hesych.
+
+[605] Pliny. l. 2. c. 106. p. 120.
+
+[606] Λουτρα τε παρεχει το χωριον θερμα, γηθεν αυτοματα ανιοντα. Josephi
+Antiq. l. 18. c. 14.
+
+[607] Lucretius. l. 6.
+
+[608] Justin Martyr. Cohort. p. 33.
+
+[609] Mount Albanus was denominated Al-ban from its fountains and baths.
+
+[610] Strabo. l. 8. p. 545.
+
+[611] Strabo. l. 4. p. 290. Onesa signifies solis ignis, analogous to
+Hanes.
+
+[612] Strabo. l. 16. p. 1072. see also l. 11. p. 779. and l. 12. p. 838.
+likewise Plutarch in Artaxerxe.
+
+[613] Pausanias. l. 8. p. 678.
+
+[614] Horace. l. 1. sat. 5. v. 97.
+
+[615] Pliny. l. 2. c. 110. p. 123.
+
+[616] Strabo. l. 6. p. 430.
+
+The antient Salentini worshipped the Sun under the title of Man-zan, or
+Man-zana: by which is meant Menes, Sol. Festus in V. Octobris.
+
+[617] Thucydides. l. 6. c. 2. p. 379.
+
+[618] Orphic Fragment. vi. v. 19. from Proclus. p. 366.
+
+Μητις, divine wisdom, by which the world was framed: esteemed the same as
+Phanes and Dionusus.
+
+Αυτος τε ὁ Διονυσος, και Φανης, και Ηρικεπαιος. Ibidem. p. 373.
+
+Μητις--ἑρμηνευεται, Βουλη. Φως, Ζωοδοτηρ--from Orpheus: Eusebij Chronicon.
+p. 4.
+
+[619] Ισιδος ενταυθα Ἱερον, και αγαλμα, και επι της αγορας Ἑρμου--και θερμα
+λουτρα. Pausan. l. 2. p. 190.
+
+[620] Pausanas. l. 4. p. 287.
+
+[621] Ὁιδ' ὑδωρ πιοντες, καθαπερ ὁ εν Κολοφωνι Ἱερευς του Κλαριου. Ὁιδε
+στομιοις παρακαθημενοι, ὡς ἁι εν Δελφοις θεσπιζουσαι. Ὁιδ' εξ ὑδατων
+ατμιζομενοι, καθαπερ ἁι εν Βραγχιδαις Προφητιδες. Jamblichus de Mysterijs.
+sec. 3. c. xi. p. 72
+
+[622] Τοδε εν Κολοφωνι μαντειον ὁμολογειται παρα πασι δια ὑδατος
+χρηματιζειν· ειναι γαρ πηγην εν οικῳ καταγειῳ, και απ' αυτης πιειν την
+Προφητην. Jamblichus. ibid.
+
+[623] Pausanias. l. 8. p. 659. Ανελοντος του εν Κολοφωνι και Ελεγειων
+ποιηται ψυχροτητα αδουσι.
+
+[624] Callimachus: Hymn to Delos.
+
+Strabo l. 10 p.742.
+
+[625] Pliny. l. 2. c. 106. p. 122.
+
+[626] Pliny above.
+
+Ὁτι πυρ εστιν εγγυς Φασηλιδος εν Λυκιᾳ αθανατον, και ὁτι αει καιεται επι
+πετρας, και νυκτα, και ἡμεραν. Ctesias apud Photium. clxxiii.
+
+[627]
+
+  Παντες, ὁσοι Φοινικον εδος περι παγνυ νεμονται,
+  Αιπυ τε Μασσικυτοιο ῥοον, βωμον γε Χιμαιρας. Nonnus. l. 3.
+
+[628] Strabo. l. 12. p. 812. For the purport of Gaius, domus vel cavitas.
+See Radicals. p. 122.
+
+[629] Patinæ Numismata Imperatorum. p. 180. l. 194.
+
+[630] He was called both Peon and Peor: and the country from him Peonia and
+Pieria. The chief cities were Alorus, Aineas, Chamsa, Methone: all of
+oriental etymology.
+
+[631] Παιονες σεβουσι τον ἡλιον· αγαλμα δε ἡλιου Παιονικον δισκος βραχυς
+ὑπερ μακρου ξυλου. Maximus Tyrius. Dissert. 8. p. 87.
+
+Of the wealth of this people, and of their skill in music and pharmacy; See
+Strabo. Epitom. l. vii.
+
+[632] Rufus Festus Avienus, Descrip. Orbis. v. 1083.
+
+[633] Juliani Oratio in Solem. Orat. 4. p. 150.
+
+Ἱερωνται δε αυτοι (Εδεσσηνοι) τῳ θεῳ ἡλιῳ· τουτον γαρ ὁι επιχωριοι σεβουσι,
+τῃ Φοινικων φωνῃ Ελαγαβαλον καλουντες. Herodian. l. 3.
+
+[634] Edesseni Urchoienses--Urhoe, ignis, lux, &c. Theoph. Sigefredi Bayeri
+Hist. Osrhoena. p. 4.
+
+[635] Ur-choë signifies Ori domus, vel templum; Solis Ædes.
+
+Ur in Chaldea is, by Ptolemy, called Orchoe.
+
+[636] Etymologicum magnum. The author adds: αρσαι γαρ το ποτισαι, as if it
+were of Grecian original.
+
+[637] Marcellinus. l. 23. p. 287.
+
+[638] Αρσηνη λιμνη, ἡν και Θωνιτιν καλουσι--εστι δε νιτριτις. Strabo. l.
+xi. p. 801.
+
+[639] Πρωτον μεν απ' Αρσινοης παραθεοντι την δεξιαν ηπειρον θερμα πλειοσιν
+αυλοις εκ πετρης ὑψηλης εις θαλατταν διηθειται. Agatharchides de Rubro
+mari. p. 54.
+
+Ειτα αλλην πολιν Αρσινοην· ειτα θερμων ὑδατων εκβολας, πικρων και ἁλμυρων.
+Strabo. l. 16. p. 1114.]
+
+[640] Some make Ephesus and Arsinoë to have been the same. See Scholia upon
+Dionysius. v. 828.
+
+[641] Strabo. l. l6. p. 1074. See Radicals. p. 50.
+
+[642] Pliny. l. 6. c. 27. Euphraten præclusere Orcheni: nec nisi Pasitigri
+defertur ad mare.
+
+[643] Ptolemy Geog.
+
+Isidorus Characenus. Geog. Vet. vol. 2. p. 7.
+
+[644] Cellarii Geog. vol. 2. p. 80.
+
+[645] Strabo. l. 12. p. 868, 869. and l. 13. p. 929-932.
+
+Εστι δε επιφανεια τεφρωδης των πεδιων.
+
+Strabo supposes that the Campus Hyrcanus was so named from the Persians; as
+also Κυρου πεδιον, near it; but they seem to have been so denominated ab
+origine. The river Organ, which ran, into the Mæander from the Campus
+Hyrcanus, was properly Ur-chan. Ancyra was An-cura, so named a fonte Solis
+κυρος γαρ ὁ ἡλιος. All the names throughout the country have a
+correspondence: all relate either to the soil, or the religion of the
+natives; and betray a great antiquity.
+
+[646] Ptolemy. Geog. l. 2. c. 11.
+
+[647] Mentioned in Pliny's Panegyric: and in Seneca; consolatio ad Helv. l.
+6. Aristotle in Meteoris.
+
+[648] Here was one of the fountains of the Danube. Ιστρος τε γαρ ποταμος
+αρξαμενος εκ Κελτων και Πυρηνης πολιος ῥεει, μεσην σχιζων την Ευρωπην.
+Herodotus. l. 2. c. 33.
+
+[649] See Cluverii Germania.
+
+[650] Beatus Rhenanus. Rerum Germanic. l. 3.
+
+[651] It is called by the Swiss, Le Grand Brenner: by the other Germans,
+Der gross Verner.
+
+Mount Cænis, as we term it, is properly Mount Chen-Is, Mons Dei Vulcani. It
+is called by the people of the country Monte Canise; and is part of the
+Alpes Cottiæ. Cluver. Ital. vol. 1. l. 1. c. 32. p. 337. Mons Geneber.
+Jovij.
+
+[652] See Marcellinus. l. 15. c. 10. p. 77. and the authors quoted by
+Cluverius. Italia Antiqua above.
+
+They are styled Αλπεις Σκουτιαι by Procopius: Rerum Goth. l. 2.
+
+Marcellinus thinks, that a king Cottius gave name to these Alps in the time
+of Augustus, but Cottius was the national title of the king; as Cottia was
+of the nation: far prior to the time of Augustus.
+
+[653] Pliny. l. 3. c. 20. Cottianæ civitates duodecim.
+
+[654] Scholia upon Apollonius. l. 2. v. 677.
+
+[655] Τουτων δε εστι και ἡ του Ιδεοννου γη, και ἡ του Κοττιου. Strabo. l.
+4. p. 312
+
+[656] Tacitus de Moribus Germanorum.
+
+[657] Gruter. vol. 1. p. 138.
+
+[658] Fulgentius: Mytholog. l. 1. c. 25. p. 655.
+
+[659] Lactantius de falsa Relig. vol. 1. l. 1. c. 11. p. 47.
+
+To these instances add the worship of Seatur, and Thoth, called Thautates.
+See Clunerii Germania. l. 1. c. 26. p. 188 and 189.
+
+[660] 2 Chronicles. c. 8. v. 4.
+
+[661] Porphyry de Antro Nympharum. p. 262. Edit. Cantab. 1655.
+
+He speaks of Zoroaster: Αυτοφυες σπηλαιον εν τοις πλησιον ορεσι της
+Περσιδος ανθηρον, και πηγας εχον, ανιερωσαντος εις τιμην του παντων
+ποιητου, και πατρος Μιθρου. p. 254.
+
+Clemens Alexandrinus mentions, Βαραθων στοματα τερατειας εμπλεα. Cohortatio
+ad Gentes.
+
+Αντρα μεν δη δικαιως οι παλαιοι, και σπηλαια, τῳ κοσμῳ καθιερουν. Porphyry
+de Antro Nymph. p. 252. There was oftentimes an olive-tree planted near
+these caverns, as in the Acropolis at Athens, and in Ithaca.
+
+  Αυταρ επι κρατος λιμενος τανυφυλλος Ελαια,
+  Αγχοθι δ' αυτης Αντρον.
+          Homer de Antro Ithacensi. Odyss. l. ε. v. 346.
+
+[662] Lycophron. v. 208. Scholia.
+
+[663] Pausanias. l. x. p. 898. I imagine that the word caverna, a cavern,
+was denominated originally Ca-Ouran, Domus Cœlestis, vel Domus Dei, from
+the supposed sanctity of such places.
+
+[664] Strabo. l. 9. p. 638.
+
+                  Ενθα παρθενου
+  Στυγνον Σιβυλλης εστιν οικητηριον
+  Γρωνῳ Βερεθρῳ συγκατηρεφες στεγης.
+                  Lycophron of the Sibyl's cavern, near the promontory
+                      Zosterion. v. 1278.
+
+[665] Pausanias. l. 3. p. 5. 275.
+
+[666] Scholia upon Aristophanes: Plutus. v. 9. and Euripides in the
+Orestes. v. 164.
+
+[667] Lucan. l. 5. v. 82.
+
+[668] Μουσων γαρ ην Ἱερον ενταυθα περι την αναπνοην του ναματος. Plutarch
+de Pyth. Oracul. vol. 1. p. 402.
+
+[669] Pausanias. l. 10. p. 877.
+
+[670] Pausanias. l. 5. p. 387. Sama Con, Cœli vel Cœlestis Dominus.
+
+[671] Strabo. l. 12. p. 869. l. 13. p. 934. Demeter and Kora were
+worshipped at the Charonian cavern mentioned by Strabo: Χαρωνιον αντρον
+θαυμαστον τη φυσει. l. 14. p. 961.
+
+[672] Lucian de Deâ Syriâ.
+
+[673] Maximus Tyrius. Dissert. 8. p. 87.
+
+[674] Vaillant: Numism. Ærea Imperator. Pars prima. p. 243, 245, 285. and
+elsewhere.
+
+[675] Hyde. Religio Veterum Persarum. c. 23. p. 306, 7, 8.
+
+[676] See PLATE ii. iii.
+
+[677] Le Bruyn. Plate 153.
+
+See the subsequent plate with the characters of Cneuphis.
+
+[678] Kæmpfer. Amœnitates Exoticæ. p. 325.
+
+[679] Mandesloe. p. 3. He mentions the sacred fire and a serpent.
+
+[680] Sir John Chardin. Herbert also describes these caverns, and a
+serpent, and wings; which was the same emblem as the Cneuphis of Egypt.
+
+[681] Le Bruyn's Travels, vol. 2. p. 20. See plate 117, 118, 119, 120. Also
+p. 158, 159, 166, 167.
+
+[682] Thevenot. part 2d. p. 144, 146.
+
+[683] Ὁι τα του Μιθρου μυστηρια παραδιδοντες λεγουσιν εκ πετρας γεγενησθαι
+αυτον, και σπηλαιον καλουσι τον τοπον. Cum Tyrphone Dialog. p. 168.
+
+[684] He speaks of people--Πανταχου, ὁπου τον Μιθραν εγνωσαν, δια σπηλαιου
+ἱλεουμενων. Porphyry de Antro Nympharum. p. 263.
+
+[685] Justin Martyr supra.
+
+[686] Scholia upon Statius. Thebaid. l. 1. v. 720.
+
+              Seu Persei de rupibus Antri
+  Indignata sequi torquentem cornua Mithran.
+
+[687] Plutarch: Alexander. p. 703. and Arrian. l. vi. p. 273.
+
+[688] Herodotus. l. 1. c. 187.
+
+[689] Thevenot. part 2d. p. 141, 146.
+
+Some say that Thevenot was never out of Europe: consequently the travels
+which go under his name were the work of another person: for they have many
+curious circumstances, which could not be mere fiction.
+
+[690] Clemens Alexandrinus. l. 6. p. 756.
+
+[691] Hyde de Religione Vet. Persar. p. 306.
+
+[692] See Radicals. p. 77.
+
+[693] Petavius in Epiphanium. p. 42.
+
+[694] Herbert's Travels. p. 138.
+
+[695] Procopius. Persica. l. 1. c. 24.
+
+[696] Ovid. Fast. l. 6. v. 291.
+
+[697] Similis est natura Naphthæ, et ita adpellatur circa Babylonem, et in
+Astacenis Parthiæ, pro bituminis liquidi modo. Pliny. l. 2. c. 106. p. 123.
+
+[698] Callim. H. to Delos. v. 201.
+
+[699] Pliny. l. 2. c. 22. p. 112. He supposes the name to have been given,
+igne ibi primum reperto.
+
+[700] Callimachus. H. to Delos. v. 325.
+
+[701] Herodotus. l. iv. c. 69.
+
+[702] Και θυουσι Περσαι πυρι, επιφορουντες αυτῳ την πυρος τροφην,
+επιλεγοντες, Πυρ, Δεσποτα, εσθιε. Maximus Tyrius. Dissert. 8. p. 83.
+
+[703] See Lycophron. v. 447. and Stephanus. Κυπρος.
+
+  Κεραστιδος εις χθονα Κυπρου. Nonni Dionys. l. iv.
+
+[704] Hospes erat cæsus. Ovid. Metamorph. l. x. v. 228.
+
+[705] Ovid. Metamorph. l. x. v. 228.
+
+[706] Strabo. l. 10. p. 684.
+
+[707] Solinus. cap. 17. Pliny takes notice of the city Carystus.
+Eubœa--Urbibus clara quondam Pyrrhâ, Orco, Geræsto, Carysto, Oritano, &c.
+aquisque callidis, quæ Ellopiæ vocantur, nobilis. l. 4, c. 12.
+
+[708] Εν τοις Κασταβαλοις εστι το της Περασιας Αρτεμιδος ἱερον, ὁπου φασι
+τας ἱερειας γυμνοις τοις ποσι δι' ανθρακιαν βαδιζειν απαθεις. Strabo. l. 12
+p. 811.
+
+[709] Μιθρας ὁ ἡλιος παρα Περσαις. Hesych.
+
+Μιθρης ὁ πρωτος εν Περσαις Θεος. Ibidem.
+
+Mithra was the same. Elias Cretensis in Gregorij Theologi Opera.
+
+[710] Elias Cretensis. Ibidem. In like manner Nonnus says, that there could
+be no initiation--Αχρις ὁυ τας ογδοηκοντα κολασεις παρελθοι. In Nazianzeni
+Steliteutic. 2.
+
+[711] Και τοτε λοιπον εμυουσι αυτον τα τελεωτερα, εαν ζησῃ. Nonnus supra.
+
+[712] Account of Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.
+
+[713] Εικονα φεροντος σπηλαιου του Κοσμου. Por. de Ant. Nymph. p. 254.
+
+[714] Μετα δε τουτον τον Ζωροαστρην κρατησαντος και παρ' αλλοις δι' αντρων
+και σπηλαιων, ειτ' ουν αυτοφυων, ειτε χειροποιητων, τας τελετας αποδιδοναι.
+Porph. de Antro Nymph. p. 108. The purport of the history of Mithras, and
+of the cave from whence he proceeded, I shall hereafter shew. Jupiter was
+nursed in a cave; and Proserpine, Κορη Κοσμου, nursed in a cave: ὡσαυτως
+και ἡ Δημητηρ εν αντρῳ τρεφει την Κορην μετα Νυμφων· και αλλα τοιαυτα πολλα
+ἑυρησει τις επιων τα των θεολογων. Porph. ibid. p. 254.
+
+[715] Numbers. c. 22. v. 41. Leviticus. c. 26. v. 30.
+
+[716] 2 Kings. c. 16. v. 3, 4.
+
+[717] 1 Kings. c. 22. v. 43. 2 Kings. c. 12. v. 3. c. 15. v. 4-35.
+
+[718] There were two sorts of high places. The one was a natural eminence;
+a hill or mountain of the earth. The other was a factitious mound, of which
+I shall hereafter treat at large.
+
+[719] Numbers. c. 22. v. 41. and c. 23. v. 14-28.
+
+[720] Preface of Demetrius Moschus to Orpheus de Lapidibus--Θειοδαμαντι του
+Πριαμου συνηντησεν Ορφευς--κτλ.
+
+[721] Strabo. l. 15. p. 1064.
+
+Περσας επι τα ὑψηλοτατα των ορεων θυσιας ερδειν. Herodotus. l. 2. c. 131.
+
+Some nations, instead of an image, worshipped the hill as the
+Deity--Επεφημισαν δε και Διι αγαλματα ὁι πρωτοι ανθρωποι κορυφας ορον,
+Ολυμπον, και Ιδην, και ει τι αλλο ορος πλησιαζει τῳ Ουρανῳ. Maximus Tyrius
+Dissert. 8. p. 79.
+
+[722] Appian de Bello Mithridatico. p. 215. Edit. Steph. He, by an
+hyperbole, makes the pile larger than the apex on which it stood.
+
+[723] Virgil. l. 5. v. 760.
+
+[724] Hist. Japan. vol. 2d. book 5. c. 3. p. 417.
+
+[725] Παν δε ορος του Διος ορος ονομαζεται, επει εθος ην τοις παλαιοις
+ὑψιστω οντι τῳ Θεῳ ην υψει θυσιας ποιεισθαι. Melanthes de Sacrificijs. See
+Natalis Comes. l. 1. 10.
+
+[726] Ομφη, θεια κληδων. Hesych. It was sometimes expressed without the
+aspirate, αμβη: hence the place of the oracle was styled Ambon, αμβων.
+Αμβων, ἁι προσαναβασεις των ορων. Hesych.
+
+[727] Τον Ομφιν ευεργετην ὁ Ἑρμαιος φησι δηλουν ἑρμηνευομενον. Plutarch:
+Isis et Osiris. vol. 1. p. 368.
+
+[728] Ολυμποι εισιν ἑξ--κλ. Scholia upon Apollonius Rhodius. l. 1. v. 598.
+
+[729] Many places styled Olympus and Olympian.
+
+In Lycia: Ολυμπος μεγαλη πολις, και ὁρος ὁμωνυμον. Strabo. l. 14. p. 982.
+
+Ολυμπη πολις Ιλλυριας. Stephanus Byzantinus.
+
+In Cyprus: Αμαθος πολις, και ορος μαστοειδες Ολυμπος. Strabo. l. 14. p.
+1001.
+
+Ἡδε ακρορεια καλειται Ολυμπος. Strabo. Ibidem.
+
+Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l. 8. c.
+1.
+
+At Megara in Greece: Τεμενος Ολυμπειον. Pausanias. l. 1. p. 97.
+
+In Elis: Ἡ Ολυμπια πρωτον Κρονιος λοφος ελεγετο. Scholia upon Lycophron. v.
+42.
+
+In Attica: Ναος Κρονου, και Ῥεας, και τεμενος την επικλησιν Ολυμπιας.
+Pausan. l. 1. p. 43.
+
+In Achaia: Διος Ολυμπιου ναος. Pausan. l. 2. p. 123.
+
+At Delos: Ολυμπειον, τοπος εν Δηλωι. Stephanus Byzantinus. Εστι και πολις
+Παμφυλιας.
+
+Libya was called Olympia. Stephanus Byzant.
+
+The moon called Olympias: Ἡ γαρ Σεληνη παρ' Αιγυπτιοις κυριως Ολυμπιας
+καλειται. Eusebii Chron. p. 45. l. 10.
+
+The earth itself called Olympia by Plutarch, who mentions της Γης Ολυμπιας
+ἱερον in Theseus, by which is meant the temple of the Prophetic Earth.
+
+Many other instances might be produced.
+
+[730] Sophocles: Œdipus Tyrannus. v. 487.
+
+Ομφαλον εριβρομου Χθονος. Pind. Pyth. Ode 6. v. 3.
+
+Ορθοδικαν Γας ομφαλον κελαδητε. Pind. Pyth. Ode 11. antist.
+
+[731] Euripides in Ione. v. 233.
+
+Μεσομφαλος Εστια. v. 461.
+
+[732] Titus Livius. l. 38. c. 47.
+
+[733] Strabo. l. 9. p. 642.
+
+[734] Varro de Ling. Lat. l. 6. p. 68.
+
+Pausanias gives this account of the omphalus at Delphi. Τον δε ὑπο Δελφων
+καλουμενον ομφαλον λιθου πεποιημενον λευκου, τουτο ειναι το εν μεσῳ γης
+πασης αυτοι λεγουσιν ὁι Δελφοι· δεικνυται τε και ομφαλος ΤΙΣ εν τῳ ναῳ
+τιταινωμενος. Pausan. l. 10. p. 835.
+
+It is described by Tatianus, but in a different manner. Εν τῳ τεμενει του
+Λητοϊδου καλειται τις ομφαλος. Ὁδε ομφαλος ταφος εστιν Διονυσου. p. 251.
+Oratio contra Græcos.
+
+[735] Plutarch περι λελοιπ. Χρηστηρ.
+
+[736] Horus Apollo. § 21. p. 30. edit. 1729.
+
+[737] Pausanias. l. 2. p. 141. It is spoken of Phliuns, far removed from
+the centre of the Peloponnesus.
+
+[738] This omphalus was near the Plutonian cavern. Diodorus. l. 5.
+
+  Τρις δ' επι καλλιστης νησου δραμες ομφαλον Εννης.
+    Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.
+
+[739] Homer. Odyss. l. α. v. 50.
+
+[740] Stephanus Byzantinus. The natives were also styled Pyrrhidæ; and the
+country Chaonia from the temple Cha-On, οικος ἡλιου.
+
+[741] Pindar. Olymp. Ode 7.
+
+[742] Strabo. l. 8. p. 542.
+
+[743] By Livy called Aliphira. l. 32. c. 5.
+
+In Messenia was a city Amphia--Πολισμα επι λοφου ὑψηλου κειμενον. Pausan.
+l. 4. p. 292. The country was called Amphia.
+
+[744] Αλφειονιας Αρτεμιδος, η Αλφειουσης αλσος. Strabo. l. 8. p. 528.
+
+[745] Plutarch de Fluminibus--Αλφειος.
+
+Alpheus, said to be one of the twelve principal and most antient Deities,
+called συμβωμοι; who are enumerated by the Scholiast upon Pindar. Βωμοι
+διδυμοι, πρωτος Διος και Ποσειδωνος--κτλ. Olymp. Ode. 5.
+
+[746] Stephanus Byzant. Ομφαλιον. It was properly in Epirus, where was the
+oracle of Dodona, and whose people were styled Ομφαλιηεις above.
+
+[747] Ομφαλιον, τοπος Κρητης·-- Steph. Byzant. Εστι δε εν Κρητικοις ορεσι
+και κατ' εμε ετι Ελωρος πολις. Strabo. l. 10. p. 834. Eluros--אל אור.
+
+[748] Diodorus Siculus. l. 5. p. 337.
+
+[749] Callimachus. Hymn to Jupiter. v. 42.
+
+[750] Quintus Curtius. l. 4. c. 7. p. 154. Varior.
+
+[751] Hyde of the Umbilicus. Relig. vet. Persarum. Appendix 3. p. 527.
+
+[752] That Olympus and Olympia were of Egyptian original, is manifest from
+Eusebius; who tells us, that in Egypt the moon was called Olympias; and
+that the Zodiac in the heavens had antiently the name of Olympus. Ἡ γαρ
+Σεληνη παρ' Αιγυπτιοις κυριος Ολυμπιας καλειται, δια το κατα μηνα
+περιπολειν τον Ζωδιακον κυκλον, ον ὁι παλαιοι αυτων ΟΛYΜΠΟΝ εκαλουν.
+Chronicon. p. 45. l. 9. The reason given is idle: but the fact is worth
+attending to.
+
+Olympus was the supposed præceptor of Jupiter. Diodorus. l. 3. p. 206.
+
+[753] Pindar. Pyth. Ode 4. p. 241.
+
+[754] Επι νεως περιφερεται χρυσης ὑπο Ἱερων ογδοηκοντα (ὁ Θεος). Ὁυτοι δε
+επι των ωμων φεροντες τον θεον προαγουσιν αυτοματως, ὁπου αγοι το του θεου
+νευμα τον πορειαν. Diodorus. l. 17. p. 528.
+
+It is observable, that this historian does not mention an omphalus: but
+says, that it was a statue, ξοανον, which was carried about.
+
+[755] Bochart. Canaan. l. 1. c. 40.
+
+[756] Ομφη, θεια κληδων, ὁ εστιν οναρ. Schol. on Homer. Iliad. Β. v. 41.
+
+[757] Eusebius. Præp. Evang. l. 5. p. 194.
+
+One title of Jupiter was Πανομφαιος.
+
+Ενθα Πανομφαιῳ Ζηνι ῥηζεσκον Αχαιοι. Homer. Iliad. Θ. v. 250.
+
+Ara Panomphæo vetus est sacrata Tonanti. Ovid. Metamorph. l. 11. v. 198.
+
+[758] Pocock's Egypt. p. 108. Plate xlii.
+
+[759] Pocock. Plate xxxix. p. 105.
+
+[760] He sent messengers to Balaam the son of Beor to Pethor. Numbers. c.
+22. v. 5.
+
+[761] We learn from Numbers. c. 22. v. 36. and c. 31. v. 8. that the
+residence of Balaam was in Midian, on the other side of the river to the
+south, beyond the borders of Moab. This seems to have been the situation of
+Petra; which was either in Midian or upon the borders of it: so that
+Pethor, and Petra, were probably the same place. Petra is by the English
+traveller, Sandys, said to be called now Rath Alilat.
+
+Petra by some is called a city of Palestine: Πετρα πολις Παλαιστινης.
+Suidas. But it was properly in Arabia, not far from Idume, or Edom. See
+Relandi Palæstina. p. 930. and Strabo. l. 16.
+
+[762] The Ammonites were a mixed race; being both of Egyptian and Ethiopic
+original: Αιγυπτιων και Αιθιοπων αποικοι. Herod. l. 2. c. 42.
+
+[763] Pocock's Egypt. vol. 1. plate xlii.
+
+[764] Luxorein by Norden, called Lucorein. It was probably erected to the
+Sun and Ouranus, and one of the first temples upon earth.
+
+[765] Apollonius Rhodius. l. 4. v. 1052.
+
+Mopsus was the son of Ampycus. Hygin. Fab. c. cxxviii. By some he is said
+to have been the son of Apollo. Apollo and Ampycus were the same.
+
+[766] Orphic. Argonaut. v. 720.
+
+[767] Ibidem. v. 185.
+
+[768] Justin. Martyr. Apolog. p. 54.
+
+Amphilochus was the God of light and prophecy. Plutarch mentions εξ
+Αμφιλοχου μαντεια, in the treatise περι βραδεως τιμωρουμενων. p. 563.
+
+[769] Cohortatio. p. 10.
+
+[770] Lycophron. v. 1163.
+
+[771] Pausanias. l. 10. p. 896.
+
+[772] Hence the prophetic Sibyl in Virgil is styled Amphrysia vates.
+Virgil. Æn. l. 6. v. 368.
+
+[773] Plin. l. 4. c. 12. Strabo. l. 10. Called Mallus, by Pausanias, Εν
+Μαλλῳ μαντειον αψευδεστατον. l. 1. p. 84.
+
+[774] Λεγεται δε ὑπο των Αμφικλειεων μαντιν τε σφισι τον Θεον τουτοι, και
+βοηθον νοσοις καθισταναι--προμαντευς δε ὁ ἱερευς εστι. Pausanias. l. 10. p.
+884. The city was also called Ophitea.
+
+[775] Aristophanes. Νεφελαι. v. 595.
+
+[776] See Scholia to Aristoph. v. 595.
+
+[777] Ibidem.
+
+[778] We meet with the like in the Orphica.
+
+  Αμφι δε μαντειας εδαην πολυπειρονας ὁρμους
+  Θηρων, Οιωνων τε. Argonautica. v. 33.
+
+So in Pindar. Κελαδοντι μοι αμφι Κινυραν. Pyth. Ode 2. p. 203.
+
+We have the same from the Tripod itself.
+
+  Αμφι δε Πυθω, και Κλαριου μαντευματα Φοιβου. Apollo de defectu Oraculor.
+      apud Eusebium. Præp. Evang. l. 5. c. 16. p. 204.
+
+[779] Hymn to Venus of Salamis. See Homer Didymi. vol. 2. p. 528.
+
+The names of the sacred hymns, as mentioned by Proclus in his Χρηστομαθεια,
+were Παιανες, Διθυραμβος, Αδωνις, Ιο Βακχον, Ὑπορχηματα, Εγκωμια, Ευκτικα.
+Photius. c. 236. p. 983.
+
+[780] Diodorus. l. 5. p. 213.
+
+[781] Idque a Θριαμβῳ Græco, Liberi Patris cognomento. Varro de linguâ Lat.
+l. 5. p. 58.
+
+[782] Diodorus Siculus. l. 5. p. 213.
+
+[783] Epiphanius--adversus Hæres. l. 3. p. 1093.
+
+[784] Pindar. Olympic Ode vi. p. 53.
+
+Iamus, supposed by Pindar to have been the son of Apollo; but he was the
+same as Apollo and Osiris. He makes Apollo afford him the gift of prophecy:
+
+                  Ενθα ὁι ωπασε
+  Θησαυρον διδυμον μαντοσυνας (Απολλων). Ibid. p. 53.
+
+[785] Of the Iamidæ, see Herodotus. l. v. c. 44. l. ix. c. 33.
+
+  Καλλιον των Ιαμιδεων μαντιν.
+
+[786] Pindar. Ibidem. p. 51.
+
+[787] Pi is the antient Egyptian prefix.
+
+[788] Herodotus. l. 1. c. 62. p. 30.
+
+[789] Apollonius Rhodius. l. 3. v. 1180.
+
+An ox or cow from being oracular was styled Alphi as well as Omphi. Hence
+Plutarch speaks of Cadmus: Ὁν φασι το αλφα παντων προταξαι. δια το Φοινικας
+ὁυτω καλειν τον βουν. Sympos. Quæst. 9. 3.
+
+[790] In insulâ Pharo. Pliny. l. 36. c. 12.
+
+[791] Wheeler's Travels, p. 207.
+
+[792] Wheeler. p. 204. Sandys's travels. p. 32.
+
+[793] Strabo. l. 17. p. 1141.
+
+[794] Strabo. l. 3. p. 259.
+
+[795] Strabo. l. 2. p. 258.
+
+[796] Strabo. Ibidem. Ou-Ob. Sol. Pytho. Onoba, regio Solis Pythonis.
+
+[797] Strabo calls the African pillar Abyluca; which is commonly rendered
+Abila.--Ενιοι δε στηλας ὑπελαβον την Καλπην, και την Αβυλυκα--κτλ. Ibidem.
+Ab-El-Uc, and Ca-Alpe.
+
+Calpe is now called Gibel-Tar, or Gibralter: which name relates to the hill
+where of old the pillar stood.
+
+[798] --Αλλ' απο λιμενος μεν ουδεις αναγηται, μη θυσας τοις Θεσις, και
+παρακαλεσας αυτους βοηθους. Arrian upon Epictetus. l. 3. c. 22.
+
+[799] Virgil. l. 3. Æneis.
+
+[800] Callimachus. Hymn to Delos. v. 3l6.
+
+[801] Homer. Hymn to Apollo, v. 156.
+
+Helen is said to have been a mimic of this sort.
+
+[802] Το ἱερον του Ουριου απεχει απο του Βυζαντιου σταδια ρκ· γινονται δε
+μιλια ιϛ. και εστι στενοτατον το στομα του Ποντου καλουμενον. Anon.
+Descript. Ponti Euxini.
+
+[803] See Spon. and Wheeler's travels. p. 209.
+
+[804] Dionysius περιηγης. v. 380.
+
+[805] Apollonius Rhodius. l. 1. v. 601.
+
+[806] Ibid. l. 1. v. 1114.
+
+In another place,
+
+  Φυλα τε Βιθυνων αυτῃ κτεατισσατο γαιῃ,
+  Μεσφ' επι Ρηβαιου προχοας, σκοπελον τε Κολωνης.
+                  Apollon. Rhod. l. 2. v. 790.
+
+[807] Orphic Argonaut. v. 375.
+
+[808] Homer's Hymn to Apollo.
+
+[809] Orphic Argonaut. v. 1295.
+
+Sophocles calls the sea coast παραβωμιος ακτη, from the numbers of altars.
+Œdipus Tyrannus. v. 193.
+
+The like province was attributed to the supposed sister of Apollo, Diana:
+Jupiter tells her--
+
+                  και μεν αγυιαις
+  Εσσῃ και λιμενεσσιν επισκοπος.
+
+And, in another place:
+
+  Τρις δεκα τοι πτολιεθρα και ουκ ἑνα Πυργον οπασσω.
+                  Callimachus. Hymn to Diana.
+
+  Ποτνια, Μουνυχιη, Λιμενοσκοπε, χαιρε, Φεραια. Ibid. v. 259.
+
+[810] Πριν γε ουν ακριβωθηναι τας των αγαλματων σχεσεις, κιονας ἱσταντες ὁι
+παλαιοι εσεβον τουτους, ὡς αφιδρυματα του Θεου. Clemens Alexand. l. 1. p.
+418.
+
+[811] --Οντος ουχι αγαλματος συν τεχνῃ, λιθου δε αργου κατα το αρχαιον.
+Pausan. l. 9. p. 757.
+
+Also of the Thespians: Και σφισιν αγαλμα παλαιοτατον εστιν αργος λιθος. p.
+761.
+
+[812] Tertullian adversus Gentes. l. 1. c. 12.
+
+[813] Και το μεν Σαμιας Ἡρας προτερον ην σανις. Clementis Cohort. p. 40.
+
+[814] Apollonius Rhodius. l. 1. v. 1117. p. 115.
+
+[815] Orphic Argonaut. v. 605.
+
+Pliny, l. 16, mentions simulacrum vitigineum.
+
+[816] Callimachus. Hymn to Diana. v. 237.
+
+[817] Πρεμνον--στελεχος, βλαστος, παν ριζωμα δενδρου το γηρασκον· η το
+αμπελου προς τῃ γη πρεμνον. Hesychius.
+
+Πρεμνιασαι, εκριζωσαι. Ibidem.
+
+[818] Nonni Dionysiaca. l. xi. p. 306.
+
+[819] Nonni Dion. l. x. p. 278.
+
+[820] Nonni Dion. l. xi. p. 296.
+
+[821] Ovid. Fast. l. 3. v. 409.
+
+[822] Αμπελος, πολις της Λιγυστικης· Ἑκεταιος εν Ευρωπῃ· εστι δε ακρα
+Τορωναιων Αμπελος λεγομενη· εστι και ἑτερα ακρα της Σαμου· και αλλη εν
+Κυρηνη. Αγροιτας δε δυο πολεις φησι, την μεν ανω, την δε κατῳ· εστι δε και
+Ιταλιας ακρα, και λιμην. Steph. Byzant.
+
+Καλειται μεν ουν και ακρα τις Αμπελος. Strabo of Samos. l. 14. p. 944.
+
+[823] Ampelusia, called Κωττης ακρον. Ptolemy. l. 4. so named according to
+Strabo απο Κωτεων, or Κωταιων, not far from a city Zilis, and Cota. See
+Pliny. l. 5. c. 1.
+
+Promontorium Oceani extimum Ampelusia. Pliny. l. 5. c. 1.
+
+Ampelona. Pliny. l. 6. c. 28.
+
+[824] Απο Αμπελου ακρης επι Καναστραιην ακρην. Herodotus. l. 7. c. 123.
+
+Αμπελος ακρα, in Crete. Ptolemy. See Pliny. l. 4. c. 12.
+
+[825] In Samos was Αμπελος ακρα· εστι δε ουκ ευοινος. Strabo. l. 14. p.
+944.
+
+Some places were called more simply Ampe.
+
+See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.
+
+Αμπη of Tzetzes. See Cellarius.
+
+[826] Μυκαλης χωριον ἱερον. Herodotus. l. 1. c. 148.
+
+[827] Præp. Evan. l. 5. c. 16.
+
+[828] Pindar. Olymp. Ode 12.
+
+Νυμφαι εισι εν τῳ φρεατι. Artemidorus Oneirocrit. l. 2. c. 23.
+
+[829] Νυμφων εστιν ἱερον επι τῃ πηγῃ.---λουομενοις δε εν τῃ πηγῃ καματων τε
+εστι και αλγηματων παντων ἱαματα. Pausanias. l. 6. p. 510.
+
+[830] Νυμφικα, and Λουτρα, are put by Hesychius as synonymous.
+
+Omnibus aquis Nymphæ sunt præsidentes. Servius upon Virgil. Eclog. 1.
+
+Thetis was styled Nympha, merely because she was supposed to be water.
+Thetidem dici voluerunt aquam, unde et _Nympha_ dicta est. Fulgentij
+Mytholog. c. viii. p. 720.
+
+[831] Pausanias. l. 8. p. 670.
+
+Young women were, by the later Greeks, and by the Romans, styled Nymphæ;
+but improperly. Nympha vox, Græcorum Νυμφα, non fuit ab origine Virgini
+sive Puellæ propria: sed solummodo partem corporis denotabat. Ægyptijs,
+sicut omnia animalia, lapides, frutices, atque herbas, ita omne membrum
+atque omnia corporis humani loca, aliquo dei titulo mos fuit denotare. Hinc
+cor nuncupabant Ath, uterum Mathyr, vel Mether: et fontem fœmineum, sicut
+et alios fontes, nomine Ain Omphe, Græce νυμφη, insignibant: quod ab
+Ægyptijs ad Græcos derivatum est.--Hinc legimus, Νυμφη πηγη, και νεογαμος
+γυνη, νυμφην δε καλουσι κτλ. Suidas.
+
+Παρ' Αθηναιοις ἡ του Διος μητηρ, Νυμφη. Ibidem.
+
+[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis. Και
+ὁ Αφθας δεχεται ποῤῥωθεν του πυρος ειδος. The same by Gregory Nyssen is
+contracted, and called, after the Ionic manner, Φθης: ὡσπερ ὁ καλουμενος
+Φθης εξαπτεται. Liber de animâ. On which account these writers are blamed
+by the learned Valesius. They are, however, guilty of no mistake; only use
+the word out of composition. Ain-Aptha, contracted Naptha, was properly the
+fountain itself: the matter which proceeded from it was styled Apthas,
+Pthas, and Ptha. It was one of the titles of the God of fire, called
+Apha-Astus, the Hephastus of the Greeks; to whom this inflammable substance
+was sacred.
+
+See Valesij notæ in Amm. Marcellinum. l. 23. p. 285.
+
+Epirus was denominated from the worship of fire, and one of its rivers was
+called the Aphas.
+
+[833] Pliny. l. 31. p. 333.
+
+[834] Marcellinus. l. 23. p. 285.
+
+[835] Pliny. l. 6. p. 326.
+
+[836] Strabo. l. 7. p. 487. See Antigoni Carystii Mirabilia. p. 163.
+
+[837] Εν τῃ χωρᾳ των Απολλωνιατων καλειται τι Νυμφαιον· πετρα δε εστι πυρ
+αναδιδουσα· ὑπ' αυτῃ δε κρηναι ῥεουσι χλιαρου Ασφαλτου. Strabo. l. 7. p.
+487.
+
+[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called
+Ampelitis from αμπελος, the vine: because its waters were good to kill
+vermin, Ακος της φθειριωσης αμπελου. A far fetched etymology. Neither
+Strabo, nor Posidonius, whom he quotes, considers that the term is of
+Syriac original.
+
+[839] Philostrati vita Apollonii. l. 8. c. 4. p. 116.
+
+[840] Dionis Historia Romana. Johannis Resin: Antiq. l. 3. c. 11.
+
+[841] Pausanias. l. 9. p. 718.
+
+[842] Evagrius. l. 3. c. 12.
+
+[843] Marcellinus. l. 15. c. 7. p. 68.
+
+[844] Celsus apud Originem. l. 7. p. 333.
+
+See also Plutarch. de Oraculorum defectu.
+
+[845] Callimachus. Hymn to Diana. v. 226.
+
+[846] Callimachus. Ibid. v. 33.
+
+Πολλας δε ξυνη πολεας.
+
+[847] Callimachus. Hymn to Apollo. v. 56.
+
+[848] Cicero de Divinatio. l. 1.
+
+[849] Lucian. Astrolog. v. 1. p. 993.
+
+[850] See in the former treatise, inscribed Ομφη.
+
+[851] Are not all the names which relate to the different stages of
+manhood, as well as to family cognation, taken from the titles of priests,
+which were originally used in temples; such as Pater, Vir, Virgo, Puer,
+Mater, Matrona, Patronus, Frater, Soror, Αδελφος, Κουρος?
+
+[852] Verses from an antient Choriambic poem, which are quoted by
+Terentianus Maurus de Metris.
+
+[853] Lucilli Fragmenta.
+
+[854] Ode of Ausonius to Attius Patera Rhetor in Professorum Burdigalensium
+commemoratione. Ode 10.
+
+[855] Ausonius. Ode 4.
+
+[856] He is called Balen by Æschylus. Persæ. p. 156. Βαλην, αρχαιος Βαλην.
+
+[857] Βελιν δε καλουσι τουτον· σεβουσι δε ὑπερφυως, Απολλωνα ειναι
+εθελοντες. Herodian. l. 8. of the Aquileians.
+
+Inscriptio vetus Aquileiæ reperta. APOLLINI. BELENO. C. AQUILEIENS. FELIX.
+
+[858] Apollonius Rhodius. Argonautic. l. 2. v. 703.
+
+[859] Ibidem. l. 1. v. 1135.
+
+[860] Juvenal. Sat. 14. v. 265.
+
+[861] Manilius. l. 5. v. 434.
+
+[862] Phavorinus.
+
+Ἡ Ολυμπια πρωτον Κρονιος λοφος ελεγετο. Scholia in Lycophron. v. 42.
+
+Σωτηρ ὑψινεφες Ζευ, Κρονιον τε ναιων λοφον. Pindar. Olymp. Ode 5. p. 43.
+
+[863] Pindar. Olympic Ode 6. p. 52.
+
+Apollo was the same as Iamus; whose priests were the Iämidæ, the most
+antient order in Greece.
+
+[864] It is a word of Amonian original, analogous to Eliza-bet, Bet-Armus,
+Bet-Tumus in India, Phainobeth in Egypt.
+
+[865] Lycophron. v. 159. here they sacrificed Ζηνι Ομβριῳ.
+
+[866] Pindar. Olymp. Ode 6. p. 51.
+
+[867] Τας μεν δη πετρας σεβουσι τε μαλιστα, και τῳ Ετεοκλει φασιν αυτας
+πεσειν εκ του ουρανου. Pausanias. l. 9. p. 786.
+
+[868] Euripides in Ione. v. 935. See Radicals, p. 85. Macar.
+
+[869] Clemens Alexand. Strom. l. 1. p. 358.
+
+[870] Pausanias. l. 10. p. 825.
+
+[871] Pindar. Olymp. Ode 1. p. 8.
+
+[872] Scholia in Pindar. Olymp. Ode 1. p. 8.
+
+[873] Diogenes Laertius: Vita Anaxagoræ.
+
+[874] Pliny. l. 2. c. 58. p. 102.
+
+[875] Ηλιβατον πετραν they construed λιθον αφ' ἡλιου βαινομενον.
+
+[876] Pindar. Olympic. Ode 1. p. 8.
+
+[877] Τον ὑπερ κεφαλας Τανταλου λιθον. Pindar. Isthm. Ode 8. p. 482.
+
+[878] Αλκαιος, και Αλκμαν λιθον φασιν επαιωρεισθαι Τανταλῳ. Scholia upon
+Pindar. Olymp. Ode 1. p. 8.
+
+[879] Πινε λεγει το τορευμα, και οργια μανθανε σιγης. Antholog.
+
+[880] Scholia upon Lycophron. v. 152.
+
+[881] Scholia upon Pindar. Olymp. Ode 1. p. 8.
+
+[882] Pindar. Scholia. Ibidem.
+
+[883] Justin. Martyr ad Tryphonem. p. 168. The rites of Mithras were styled
+Patrica.
+
+[884] Gruter. Inscript. p. xlix. n. 2.
+
+[885] Indiculus Paganiarum in Consilio Leptinensi ad ann. Christi 743.
+
+See du Fresne Gloss, and Hoffman. Petra.
+
+Nullus Christianus ad fana, vel ad Petras vota reddere præsumat.
+
+[886]
+
+  Ου μεν πως νυν εστιν ὑπο δρυος, ουδ' ὑπο πετρης
+  Τῳ οαριζεμεναι, ἁτε παρθενος, ηϊθεος τε,
+  Παρθενος, ηϊθεος τ' οαριζετον αλληλοισιν. Homer. Iliad. χ. v. 126.
+
+  Λιθομοται, δημηγοροι, επι του λιθου ομνυντες. Hesychius.
+
+[887] Pindar. Pyth. Ode 4. p. 248.
+
+Πετραιος τιμᾳται Ποσειδων παρα Θετταλοις. Scholia ibidem.
+
+[888] Zeus was represented by a pyramid: Artemis by a pillar. Πυραμιδι δε ὁ
+Μειλιχιος, ἡ δε κιονι εστιν εικασμενη. Pausan. l. 2. p. 132.
+
+[889] Pausanias. l. 1. p. 104.
+
+According to the acceptation, in which I understand the term, we may
+account for so many places in the east being styled Petra. Persis and India
+did not abound with rocks more than Europe; yet, in these parts, as well as
+in the neighbouring regions, there is continually mention made of Petra:
+such as Πετρα Σισιμιθρου in Sogdiana, Petra Aornon in India, και την του
+Οξου (Πετραν), ὁι δε Αριαμαζου. Strabo. l. 11. p. 787. Petra Abatos in
+Egypt, Πετρα Ναβαταια in Arabia. Many places called Petra occur in the
+history of Alexander: Ἑλειν δε και Πετρας ερυμνας σφοδρα εκ προδοσεως.
+Strabo. l. 11. p. 787. They were in reality sacred eminences, where of old
+they worshipped; which in aftertimes were fortified. Every place styled Arx
+and Ακροπολις was originally of the same nature. The same is to be observed
+of those styled Purgoi.
+
+[890] Gruter. Inscript. lxxxvi. n. 8.
+
+[891] Xenophon. Κυρουπαιδεια.
+
+[892] Nonnus. Dionysiac. l. ix. p. 266.
+
+[893] Pausanias. l. 7. p. 577.
+
+[894] ΑΛΦΙΤΟΝ, το απο νεας κριθης, η σιτου πεφυρμενον αλευρον. Hesychius.
+
+Αλφιτα μελιτι και ελαιῳ δεδευμενα. Hesych.
+
+[895] ΟΜΠΑΙ, θυματα, και πυροι μελιτι δεδευμενοι. Hesychius.
+
+ΟΜΠΙΑ, παντοδαπα τρωγαλια. Ibidem.
+
+It it was expressed Amphi, the cakes were Amphitora, Amphimantora,
+Amphimasta: which seem to have been all nearly of the same composition.
+
+ΑΜΦΑΣΜΑ, ψαιστα οινῳ και ελαιῳ βεβρεγμενα. Ibidem.
+
+[896] Fine flour had the sacred name of _Ador_, from _Adorus_, the God of
+day, an Amonian name.
+
+[897] ὉΜΟΥΡΑ, σεμιδαλις ἑφθε, μελι εχουσα, και σησαμον. Hesych.
+
+ΑΜΟΡΑ, σημιδαλις ἑφθη συν μελιτι. Ibidem.
+
+ὉΜΟΡΙΤΑΣ, αρτος εκ πυρον διῃρημενον γεγονως. Ibid.
+
+Also Αμορβιται, Amorbitæ. See Athenæus. l. 14. p. 646.
+
+[898] ΠΙΟΝΕΣ, πλακουντες. Hesychius.
+
+Pi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.
+
+[899] ΧΑΥΩΝΑΣ, αρτους ελαιῳ αναφυραθεντας κριθινους. Suidas.
+
+[900] The latter Greeks expressed Puramoun, Puramous.
+
+ΠYΡΑΜΟΥΣ, a cake. Ην ὁ Πυραμους παρα τοις παλαιοις επινικιος. Artemidorus.
+l. 1. c. 74. Και ὁ διαγρυπνησας μεχρι την ἑω ελαμβανε τον πυραμουντα.
+Schol. Aristoph. Ἱππεις.
+
+See Meuisius on Lycophron. v. 593. and Hesych. πυραμους, ειδος πλακουντος.
+
+[901] ΟΒΕΛΙΑΙ, placentæ. Athenæus. l. 14. p. 645.
+
+[902] Νυν θυσω τα ΠΙΤYΡΑ. Theocritus. Idyl. 2. v. 33.
+
+[903] Athenæus. l. 14. p. 646.
+
+[904] Diogenes Laertius: Vita Empedoclis. l.8.
+
+[905] Some read εθαυμασε. Cedrenus. p. 82. Some have thought, that by βουν
+was meant an Ox: but Pausanias says, that these offerings were πεμματα: and
+moreover tells us; ὁποσα εχει ψυχην, τουτων μεν ηξιωσεν ουδεν θυσαι.
+_Cecrops sacrificed nothing that had life._ Pausan. l. 8. p. 600.
+
+[906] Jeremiah. c. 44. v. 18, 19.
+
+[907] Ibid. c. 7. v. l8.
+
+[908] Jeremiah. c. 51. v. 19. according to the Seventy.
+
+So also c. 7. v. 18. Χαυωνας τε στρατιᾳ του Ουρανου. Chau-On, domus vel
+templum Solis.
+
+[909] Herodotus mentions this custom, and styles it justly αισχιστος των
+νομων. He says that it was practised at the temple of the Babylonish Deity
+Melitta. l. 1. c. 199.
+
+[910] Strabo. l. 11. p. 805. Anais, or Anait, called Tanais, in this
+passage: they are the same name.
+
+The same account given of the Lydian women by Herodotus: πορνευειν γαρ
+ἁπασας. l. 3. c. 93: all, universally, were devoted to whoredom.
+
+[911] Herodotus. l. 2. c. 129. p. 138.
+
+[912] Herodotus. l. 2. c. 129. p. 166.
+
+[913] Plutarch. Isis et Osiris, p. 366.
+
+[914] Herodotus. l. 2. c. 85, 86.
+
+[915] Ταυτα δη λεγουσι φλυηρεοντες. Herod. l. 2. c. 131.
+
+[916] The star between the horns shows that it was a representation of the
+Deity, and the whole a religious memorial.
+
+[917] Cyril. contra Julian. p. 15. It is related somewhat differently in
+the Timæus of Plato. vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p.
+356.
+
+[918] L. 2. c. 53. The evidence of Herodotus must be esteemed early; and
+his judgment valid. What can afford us a more sad account of the doubt and
+darkness, in which mankind was inveloped, than these words of the
+historian? how plainly does he shew the necessity of divine interposition;
+and of revelation in consequence of it!
+
+[919] Herodotus. l. 2. c. 53.
+
+[920] Virgil. Georgic. l. 1. v. 6.
+
+Liber is El-Abor contracted: Sol, Parens Lucis.
+
+[921] Scholia in Horat. l. 2. Ode 19.
+
+[922] Orphic. Fragment. in Macrob. Sat. l. 1. c. 23.
+
+[923] Macrob. Sat. l. 1. c. 18.
+
+He is called by Eumolpus Αστροφανη Διονυσον εν ακτινεσσι πυρωπον: apud
+Euseb. P. E. l. 9 c. 27.
+
+[924] Zemissus is the Amonian Sames, or Samesh, analogous to Beth-Shemesh
+in the Scriptures.
+
+[925] Orphic. Fragment. 4. p. 364. edit. Gesner.
+
+See Stephani Poësis Philosoph. p. 80. from Justin Martyr.
+
+[926] Macrobius. Saturn. l. 1. c. 18. p. 202. He mentions Jupiter Lucetius,
+and Diespater, the God of day; and adds, Cretenses Δια την ἡμεραν vocant.
+_The Cretans call the day dia._ The word dies of the Latines was of the
+same original.
+
+[927] Diodorus Siculus. l. 1. p. 22.
+
+[928] Chronolog. Canon. p. 32.
+
+[929] Hermesianax.
+
+It may be worth while to observe below, how many Gods there were of the
+same titles and departments. Παιονιος Διονυσιος. Hesychius. Pæonia Minerva.
+Plutarch. de decem Rhetoribus.
+
+Παλαιμων Ἡρακλης. Hesychius.
+
+Ιητηρ παντων, Ασκληπιε, δεσποτα Παιαν. Orphic. H. 66.
+
+Ποσειδων Ιατρος εν Τηνῳ. Clement. Cohort. p. 26.
+
+Olen, the most antient mythologist, made Eilithya to be the mother of Eros;
+so that Eilithya and Venus must have been the same, and consequently Diana.
+
+Μητερα Ερωτος Ειλιθυιαν ειναι. Pausan. l. 9. p. 762.
+
+Adonim, Attinem, Osirim et Horum aliud non esse quam Solem. Macrobius Sat.
+l. 1. c. 21. p. 209.
+
+Janus was Juno, and styled Junonius. Macrob. Sat. l. 1. c. 9. p. 159.
+
+Lunam; eandem Dianam, eandem Cererem, eandem Junonem, eandem Proserpinam
+dicunt. Servius in Georgic. l. 1. v. 5.
+
+Astarte, Luna, Europa, Dea Syria, Rhea, the same. Lucian. de Syriâ Deâ.
+
+Κειοι Αρισταιον τον αυτον και Δια και Απολλω νομιζοντες. κτλ. Athenagoras.
+p. 290.
+
+Ἡλιος, Ζευς. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.
+
+Ἡλιος, Κρονος. Damascius apud Photium. c. 242.
+
+[930] Auson. Epigram. 30.
+
+See Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or
+Attis. Διονυσον τινες Αττιν προσαγορευεσθαι θελουσιν. Clementis Cohort. p.
+16.
+
+[931] Orphic. Hymn. x. p. 200. Gesner.
+
+Παρ' Αιγυπτιοισι δε Παν μεν αρχαιοτατος, και των οκτω των πρωτων λεγομενων
+Θεων. Herodotus. l. 2. c. 145. Priapus was Zeus; also Pan, and Orus: among
+the people of Lampsacus esteemed Dionusus.
+
+[932] Euphorion.
+
+[933] L. 10. p. 805.
+
+[934] Oprhic. Hymn. in Poseidon xvi. p. 208.
+
+[935] Selden de Diis Syris. p. 77. and additamenta. He was of old styled
+Arcles in Greece; and supposed to have been the son of Xuth. Κοθος και
+Αρκλης, ὁι Χυθου παιδες. Plutarch. Quæstiones Græcæ. v. 1. p 296.
+
+[936] Nonnus. l. 40. p. 1038.
+
+[937] In Demosthenem Κατα Μειδιου. Παν σχημα περιτεθεασιν αυτῳ. p. 647. See
+also Macrob. Sat. l. 1. c. 18.
+
+Αυτον τον Δια και τον Διονυσον παιδας και νεους ἡ θεολογια καλει. Proclus
+upon Plato's Parmenides. See Orphic Fragments. p. 406.
+
+[938] Hesychius. The passage is differently read. Kuster exhibits it
+Αφροδιτος. Ὁδε τα περι Αμαθουντα γεγραφως Παιαν, ὡς ανδρα την θεον
+εσχηματισθαι εν Κυπρῳ φησιν.
+
+[939] Servius upon Virgil. Æneid. l. 2. v. 632.
+
+[940] Scholia upon Apollon. Rhod. l. 3. v. 52. Των καλουμενων Μοιρων ειναι
+πρεσβυτεραν. In some places of the east, Venus was the same as Cybele and
+Rhea, the Mother of the Gods: Περι της χωρας ταυτης σεβουσι μεν ὡς επι ταν
+την Αφροδιτην, ὡς μητερα θεων, ποικιλαις και εγχωριοις ονομασι
+προσαγορευοντες. Ptol. Tetrabibl. l. 2.
+
+[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem
+esse ac fœminam. Ibidem.
+
+[942] Apud Augustin. de Civitate Dei. l. 4. c. 11. and l. 7. c. 9.
+
+The author of the Orphic verses speaks of the Moon as both male and female.
+
+Αυξομενη και λειπομενη, θηλυστε και αρσην. Hymn 8. v. 4.
+
+Deus Lunus was worshipped at Charræ, Edessa, and all over the east.
+
+[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.
+
+The Orphic verses περι φυσεως are to the same purpose.
+
+  Παντων μεν συ πατηρ, μητηρ, τροφος, ηδε τιθηιος. Hymn 9. v. 18.
+
+[944] Orphic Hymn 31. v. 10. p. 224.
+
+[945] Orphic Fragment. vi. p. 366. Gesner's Edit. from Proclus on Plato's
+Alcibiades. See also Poesis Philosophica H. Stephani. p. 81.
+
+[946] Jupiter Lucetius, or God of light. Macrob. Sat. l. 1. c. 15. p. 182.
+
+[947] Orphic Fragm. vii. p. 371. See Poesis Philosoph. H. Stephani. p. 85.
+
+Orpheus of Protogonus.
+
+  Πρωτογον', Ηρικαπαιε, θεων πατερ, ηδε και ὑιε. Hymn. 51. p. 246.
+
+[948] Apuleii Metamorph. l. xi. p. 241.
+
+[949] Porphyr. apud Eusebium Præp. Evang. l. 3. c. 11.
+
+Τιμᾳται παρα Λαμψακηνοις ὁ Πριαπος, ὁ αυτος ων τῳ Διονυσῳ. Athenæus. l. 1.
+p. 30.
+
+[950] Janus Gulielmus Laurenbergius.
+
+[951] Selden de Diis Syris. p. 77.
+
+       *       *       *       *       *
+
+
+Corrections made to printed original.
+
+(Introductory poem.) In tamen incultis: 'tamem' in original, no such word.
+
+(Nimrod.) wherefore it is said: 'it it said' in original.
+
+(On and Eon) Ονομα αυτῳ Ἑβραϊστι: diaresis on α; in original.
+
+(Gau., near ref. 383) ᾡς και τον Ἑρμην ὁυτως: Ερμην with smooth breath mark
+in original.
+
+(ibid., near ref. 407) Κωκυτος ὑδωρ ατερπεστατον: 'ὑδως' in original, no
+such form, amended to match Perseus E-Text.
+
+(ibid., near ref. 409) quem Coilus genuit: 'genuvit' in original, cited as
+'genuit' in Lewis & Short.
+
+(Dissertation upon the Helladian, near ref. 514) Ἑλληνων εχειν ουδεν:
+'εχιεν', with a transpose mark over the 'ιε', in original.
+
+(Of the Omphi, near ref. 739) ὁθι τ' ομφαλος εστι θαλασσης: ὁθιτ', no space
+in original.
+
+(ibid., near ref. 766) κυβερνητηρα τε Τιφυν: τεΤιφυν, no space in original.
+
+(ibid., near ref. 779) δος δ' ἱμεροεσσαν: 'δοσθ'', no space in original
+
+(ibid., near ref. 804) any ness or foreland: 'nees' in original, no such
+word.
+
+(An Account of the gods of Greece, near ref. 918) πρωην τε και χθες:
+'πριντε' in original, no such word, amended to match Perseus E-Text.
+
+(ibid., near ref. 929) Ἑρμης θ', Ἡφαιστος τε κλυτος: Ἑρμησθ', no space in
+original.
+
+(Note 26.) Μεστραιους τους Αιγυπτιους: 'Αιγπτιους' in original, obvious
+typo.
+
+(Note 39.) hinnulea: 'hinnulæ' in original. Cited as 'hinnulea' in Lewis &
+Short.
+
+(Note 170.) l. 6. c. 7.: 'l. c. 7.' in original.
+
+(Note 354.) changed this termination into e: 'into r' in original. Sense
+requires 'into e'.
+
+(Note 355.) ὑιωνοι τε των δ' ανδρων: ὑιωνοιτε no space in original.
+
+(Note 426.) Ὁιδ' ιξον: ''Θιδ'' in original.
+
+(Note 430.) p. 3?6: middle digit illegible in original.
+
+(Note 465.) επυθοντο ὁι Ἑλληνες: οι with smooth breathing mark in original
+(smooth breathing is generally not marked).
+
+(Note 466.) ἡ ὁμου πολησις: η ομου with smooth breathing marks in original.
+
+(Note 540.) το δη πορρω δυσελεγκτον: 'δυσελεγτον' in original, no such
+word, amended to match Perseus E-Text.
+
+(Note 542.) και τερατολογειν: 'τερατολεγειν' in original, no such word,
+amended to match Perseus E-text.
+
+(Note 543.) πρεσβυτερους εμου γενεσθαι: 'τρεσβυτερους' in original, obvious
+typo.
+
+(Note 623.) ποιηται ψυχροτητα αδουσι: 'ψυκροτητα' in original, no such
+word.
+
+(Note 631.) δισκος βραχυς: 'δισχος' in original, no such word.
+
+(Note 645.) κυρος γαρ ὁ ἡλιος: 'ῃλιος' in original - hypogegrammeni instead
+of breath mark.
+
+(Note 708.) τοις ποσι δι' ανθρακιαν: 'ανθακιαν' in original, no such word -
+r restored to match meaning of embers.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of A New System; or, an Analysis of
+Antient Mythology. Volume I., by Jacob Bryant
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